•**« 

SKETCHES    01    SERMONS 


PARABLES  AND  MIRACLES 


OF  CHEIST: 


THE  ESSENTIALS  OF  SAVING  RELIGION,  4c. 


BY  JABEZ  BURNS,   D.D. 


1  Pulpit  Cyclopaedia,"  "  Four  Hundred  Sketches  and  Skeletons  of  Serroona" 

"  Sketches  of  Sermor§  on  Types   and   Metaphors,"  on  "  Special 

Occasions,"    "  Chi  istian  Philosophy,"   "  Christian's  Daily 

Portion,"    "  Mothers  of   the   Wise   and   Good," 

"  Sermons  for  Family  Reading,"  *'  Preacher's 

Pocket  Companion,"  etc.,  etc. 


^J-  NEW   YORK: 
ROBERT    CARTER    &    BROTHERS, 

No.    285    BROADWAY. 


1853. 


Entered  according  to  Act  of  Congress,  in  the  year  1847, 

BY  CHARLES  H.  PEIRCE, 
In  the  Clerk's  Office  of  tlie  District  Court  of  the  District  of  Massachusetts 


Stereotyped  and  Printed 
By  George  0.  Rand  and  Company, 
No.  3  (/'ornhill,  Boston. 


AUTHOR'S  INTRODUCTION  TO  THE  AMERICAN  EDITION. 


THE  Redeemer,  in  carrying  out  the  objects  of  his  Divine  Mission,  had 
especially  to  reveal  die  will  of  God,  and  make  known  the  great  truths  of  his 
kingdom.  Hence  the  gospels  are  replete  with  the  gracious  words  that  flowed 
from  his  lips.  As  the  Great  Teacher  he  spoke  as  no  man  had  ever  spoken, 
and  not  only  will  this  observation  apply  to  the  lofty  themes  on  which  he  dilated, 
but  also  as  to  the  manner  and  style  of  the  discourses  he  delivered.  It  was 
evidently  his  aim  to  bring  down  the  loftiest  topics  to  the  capacities  of  the  mass 
of  the  people,  and  to  simplify  the  profound  principles  identified  with  the  scheme 
of  human  redemption.  And  how  admirably  did  he  succeed  as  the  Great  Prophet 
of  our  world.  Hence  not  only  did  the  learned  and  intellectual  listen  to  him  with 
reverential  awe,  but  the  common  people  heard  him  gladly.  A  perusal  of  the 
Savior's  addresses  will  convince  us,  that  the  mode  of  instruction  the  Div'.ne 
Preacher  adopted,  was  that  of  presenting  truth  in  parabolical  costume,  and  hence 
all  classes  of  persons  heard  the  most  sublime  ideas  addressed  to  them,  through 
figures  and  representations  which  had  to  do  with  die  every-day  events  of  life,  and 
thus  at  once  their  attention  was  arrested,  and  their  minds  enlightened.  Thus  also 
many  great  and  difficult  subjects  were  made  familiar  which  they  could  not  have 
understood  had  they  been  presented  in  a  dry,  abstract,  or  metaphysical  form. 
Hence  Christ  seldom  taught  but  in  parables,  and  these  parables  relate  to  many  of 
die  most  important  truths  of  New  Testament  revelations.  Few  portions  of  the 
gospel  narrative  are  so  rich,  so  clear  and  interesting  to  men  in  general  as  the 
Parables  of  the  Savior.  To  these  unexampled  effusions  of  beautiful  and  impressive 
truths  a  great  portion  of  this  volume  is  devoted  ;  and  while  the  imagery  is  not 
in  any  case  overlooked,  it  has  been  the  Author's  chief  desire  in  each  sketch,  to 
aim  at  illustrating  and  bringing  out  that  which  die  parable  was  principally  designed 
to  teach.  Perhaps  in  no  odier  of  the  Savior's  teachings  is  it  so  necessary  to  bridle 


4  INTRODUCTION. 

in  the  imagination,  from  the  fact  of  the  Oriental  richness  and  exuberant  fertility  with 
which  thin  class  of  his  discourses  is  distinguished. 

The  Miracles  of  Christ  were  designed  both  as  incontrovertible  credentials  of 
Christ's  Mcssiahship,  and  as  displays  of  his  unparalleled  mercy  and  love  to 
mankind.  No  one  ever  performed  such  works  as  Jeeus  did,  either  as  to  their 
number  and  variety,  or  as  to  the  displays  of  divine  glory  with  which  they  were 
connected.  Such  subjects  were  adapted  to  produce  on  the  mind  the  highest 
wonder  and  astonishment,  as  well  as  the  most  exalted  admiration  and  love.  And 
we  never  remember  to  have  seen  a  listless  congregation  when  an  intelligent  and 
earnest  preacher  was  descanting  on  the  signs  and  wonders  performed  oy  Jesus  in 
the  execution  of  his  holy  and  heavenly  mission.  It  is  trusted,  therefore,  that  die 
subjects  of  this  volume,  which  include  both  the  Parables  and  Miracles  of  Christ, 
with  other  topics  on  the  Essentials  of  Religion,  will  render  it  fully  as  acceptable  as 
any  of  the  Author's  sketches  which  have  preceded  it.  It  is  the  Author's  intention, 
if  spared,  to  add  yet  one  more  volume  to  this  series,  in  which  the  biography  of  the 
distinguished  persons  of  both  the  Old  and  New  Testaments  will  be  illustrated,  and 
will  probably  be  entitled,"  Sketches  of  Sermons  on  the  Distinguished  Characters 
of  Scripture."  The  present  edition  of  Sketches  on  the  Parables  and  Miracles  lias 
been  thoroughly  revised,  is  the  only  authorized  and  correct  American  edition,  and 
from  which  the  Author  derives  any  pecuniary  advantage.  The  Author  has 
arranged  with  the  same  publisher  to  re-print  revised  editions  of  all  his  works  which 
have  not  yet  been  published  in  this  country.  J.  BURNS. 

Bottom,  M<ut.t  Nov.,  1847. 


CONTENTS. 


SKETCHES  ON  THE  PARABLES  OF  CHRIST. 

Page 

Christ's  Parabolical  Mode  of  Teaching  (Matt.  13:  34)       ....  9 

The  Wise  and  Foolish  Builders  (Matt.  7 :  24—27)            ....  13 

The  Sower  (Matt.  13 :  3—9) 16 

The  Wheat  and  Tares  (Matt.  13:13:  24) 20 

The  Grain  of  Mustard  Seed  (Matt.  13:31,  32) 24 

The  Leaven  (Matt.  13  :  33) 27 

The  Hidilen  Treasure  (Matt.  13 :  44) 30 

Spiritual  Vegetation  (Mark  4  :  26—29)     .......  34 

The  Two  Sons  (Matt.  21 :  28—31)       '    .  * "  .    " 37 

The  Debtors  (Matt.  18  :  23—25) 41 

The  Net  (Matt.  13 :  47— 50) 44 

The  Day  Laborers  (Matt.  20  :  1—15) 47 

The  Lost  Sheep  (Luke  15 :  3—7)         . JKL 

The  Prodigal  Son  (Luke  15:  11— 16)    " 54 

The  Prodigal  Son  (Luke  15 :  17—20)               .        .        .        [Sketch  n.]  57 

The  Prodigal  Son  (Luke  15  :  20— 32}~            .        .         .      [Sketch  ui.]  60, 

The  Unprofitable  Servant  (Luke  17 :  7—10)             64 

The  Great  Supper  (Luke  14 :  16—24)      .        .        ...        .        .  67 

The  Wicked  Husbandman  (Matt.  21 :  33— 43)          .    ;  V       .        .        .  70 

The  Pearl  of  Great  Price  (Matt.  13:  45,  46)             73 

The  Wise  and  Foolish  Virgins  (Matt.  25:  1—13) 76 

The  Talents  (Matt.  25  :  14—30) 79 

The  Unjust  Steward  (Luke  16  :  1—8)       .,'•.,..        .        .        .  83 

The  Rich  Fool  (Luke  12 :  16—21)           .                 86 

The  Barren  Fig  Tree  (Luke  13 :  6—9)             .    - 89 

Rich  Man  and  Lazarus  (Luke  16  :  19—22)                93 

Rich  Man  nnd  Lazarus  (Luke  16  :  23—31)       .        .        .        [Sketch  II.]  96 


D  CONTENTS. 

Page 

Th*  Unjust  Judge  (Luke  18  :  1—8)          .         .  .         .        .       -  .     '    .        99 

The  Pliariaec  ami  Publican  (Luke  28  :  10—14)  .        '        ...       102 

The  Gum!  Samarium  (Luke  10  :  30  —  37)           .  .       105 

The  Merciful  Creditor  (Luke  7  :  40  —  42)         .  .        ...        .         .109 

The  Good  Shepherd  (John  10  :  11—  18)           .  ...         .         .112 

The  Good  Shepherd  (John  10  :  1—18)              .  '.  -      .        [Sketch  n.]       116 


SKETCHES  OS  THE  MIRACLES  OF  CHRIST. 

The  Miraculous  Power  of  Christ  (Acts  2  :  22)           .         .        .        .  .120 

Marriage  of  Cana  (John  2  :  1—11)           .....    •  .124 

Miracles  performed  in  Galilee  (Matt.  4.  28,  24)      .....  127 

\  Restoring  of  the  Paralytic  (Matt.  9:  1  —  8)         ......  131 

Canting  out  tJie  Dnmh  Spirit  (Mark  9  :  17—27)       .....  134 

The  Loaves  and  Fishes  (Matt.  14  :  15—  21)  .  .  i  '  .  .  138 

N  Betliesda  Pool,  etc.  (John  5  :  2—9)           .        .                 .  .  142 

Healing  of  die  Nobleman's  Son  (John  4  :  46  —  64)     .        .        .  .145 

The  Leper  Cleansed  (Matt.  8  :  1—4)        .        .        .     "  .        .         .  .  149 

Tlie  Restored  Demoniacs  (Matt.  8  :  28—  S4)             ...        .        .  .152 

The  Two  Blind  Men  (Matt.  20  :  29—  34)        .,•     •  *        .    '',      *.  .  156 

The  Dumb  Spirit  Cast  Out  (Matt.  9  :  33)         '.        .        .         .        .  .  160 

The  Expulsion  of  the  Unclean  Spirit  (Luke  4  :  33  —  37)          /.        .  .  163 

The  Centurion's  Sen-ant  (Luke  7  :  1—10)        ..'..".        .        .  .  167 

Restoring  of  the  Blind  Young  Man  (John  9  :  1  —  7)            .        .        .  •  170 

Cure  of  the  Deaf  Man  (Mark  7.  32)          ...        .        .        .        .  .  173 

Christ's  Power  over  the  Winds  and  the  Sea  (Matt.  8  :  23  —  27)         .  .  176 

Restoration  of  the  Withered  Hand  (Matt.  12:  10,  11)       .         ./     .  .  180 

Recovery  of  Jairus'  Daughter  (Matt.  9:  18)      •         »','•'     ''•'    •  •  183 

Restoration  of  the  Widow's  Son  (Ixike  7:  11  —  17)           .        .        .  .  186 

Death  of  Lazarus,  the  Friend  of  Christ  (John  11  :  11)        .         .         .  .  190 

Christ  weeping  at  the  Grave  of  Lazarus  (John  11  :  35)  •.'.>.*•  •  193 

Resurrection  of  Lazarus  (John  11  :  36  —  46)  ,..  .  '.(  ;  ...  196 

The  Ten  Lepers  (Luke  17  :  17)  .  .  .  .  '7"  '•',  '  "•"'  '  •  •  •  *& 

A  Healing  of  Malchus's  Ear  (Matt.  26:51—  54)  .....  202 

Miracles  accompanying  the  Crucifixion  (Matt.  27  :  45  —  51)  .  .  .  206 

MISCELLANEOUS    SKETCHES. 

The  Proud  Abased  and  the  Lowly  Exalted  (Gal.  1  :  15,  16)              .  .  210 

Paul's  Apostolic  Experience  (Gal.  1  :  15,  16)            .        .         .         .  .  213 

AD  Christians  should  work  for  God  (Mark  13  :  34)            .        .        .  .  217 

4  The  Great  Feast  (Isa.  25  :  6—  8)              .        .     '.        ...  .  220 

Messiah's  Triumphs  (Psalm  132  :  18)           '    .        .'»«...  .  223 


CONTENtS.  7 

Page 

Praises  of  the  Living  (Isa.  38  :  19) 226 

Faith  of  the  Samaritans  (John  4  :  39 — 42)       *.,,'.'..'.        .      229 

Blessedness  of  the  Christian  Sabbath  (John  19  :  21)          .         .        .        .      233 
Ruinous  Effects  of  Sin  (Proverbs  13:  6)  .        .-      .        .        .        .237 

The  Waters  of  Marah  (Exodus  15 :  24, 25)  .        .  .        ,240 

Saving  Religion,  Spiritual  in  its  Nature  (I  Peter  2:5)  .         .         .       243 

Saving  Religion,  a  Religion  of  Faith  (Rom.  4:  16)  ....      247 

Saving  Religion,  a  Religion  of  Love  (I  John  4  •  15)          .  251 

Saving  Religion,  a  Religion  of  Obedience  (John  14  :  21)  .        .        .      255 

Saving  Religion,  a  Religion  of  Self-Denial  (Mark  8  :  34)  .        .        .259 

Saving  Religion,  a  Religion  of  Prayer  (Rom.  12  :  12)        .        .  .263 

The  Pre-eminence  of  Charity  (I  Cor.  13 :  13)  267 

Jude's  Prayer  for  the  Saints  (Jude  2) 273 

The  Charge  against  the  Church  at  Ephesus  (Rev.  2:4)  .  .  .      275 

God's  Presence,  the  security  of  the  Church  (Psalms  46  :  5)        ...      279 

The  Christian  a  New  Creature  (II  Cor.  5:7) 282 

The  Sentence  of  Death  (Jer.  28 :  16)        .        .  .        .        .        .286 

Remembrance  of  Christ  (Solomon's  Song  1:4) 289 

Faults  Remembered  (Gen.  41 :  9)  293 


CHRIST'S  PARABOLICAL  MODE   OF  TEACHING 

'•  All  these  things  spake  Jesus  unto  the  multitude  in  parables  :  and  without  a  parabl* 
spake  he  not  unto  them."  —  Matt.  13:  34. 

IN  eastern  countries,  from  the  earliest  ages,  instruction  has 
been  extensively  communicated  through  the  medium  of  para- 
bles. It  is  the  favorite  mode  of  diffusing  knowledge  among 
Oriental  nations  at  the  present  day.  One  of  the  earliest  para- 
bles on  Scripture  record,  is  that  of  Jotham,  in  which  the  trees 
are  represented  as  seeking  to  annoint  a  king  over  them  :  Judges 
9  :  8.  Another  ancient  parable  is  that  of  Jehoash,  wherein 
the  thistle  is  described  as  seeking  a  matrimonial  alliance  with 
the  cedar :  see  II  Kings,  14 :  9,  There  is  also  that  of  Tekoah, 
II  Sam.,  14 :  5.,  and  that  of  Nathan,  in  which  he  brought  the 
sin  of  David  before  his  eyes,  and  caused  the  indignant  mon- 
arch to  pass  sentence  upon  himself,  must  be  well  remembered 
by  all.  It  is  difficult  to  decide  whether  Solomon's  vivid  des- 
cription of  old  age  and  its  infirmities,  Eccles.  12  :  2,  is  to  be 
viewed  as  a  parable,  or  allegorical  description.  Our  attention, 
however,  at  present,  is  directed  to  the  parables  of  the  Savior. 
So  greatly  did  Christ  adopt  this  mode  of  instruction,  that  it  is 
affirmed  in  the  text,  *'  without  a  parable  spake  he  not  unto 
them."  The  passage  does  not  design  to  assert  absolutely,  that 
he  never  taught  in  any  other  way,  but  that  this  was  the  com- 
mon, almost  the  unvarying  practice  of  the  great  Teacher.  Let 
us,  then, 

I.  ESTABLISH  THE   TRUTH  OF  THE  TEXT.     And 

II.  ASSIGN  SOME  REASONS  FOR   THE  MODE  OF  INSTRUCTION 

THE    SAVIOR    ADOPTED. 

9 


10  SKETCHES    OF    SERMONS. 

I.  ESTABLISH  THE  TRUTH  OF  THE  TEXT.     The  Savior's  minis- 
try did  not  extend  much,  if  any,  beyond   the  period  of  three 
years.     There  can  be  no  doubt  that  the  chief  themes  and  topics 
of  his  instruction,  though  in  a  very  condensed  form,  have  been 
transmitted  to  us  in  the  writings  of  the  evangelists.     Now,  these 
parables  form  a  chief,  indeed  a  great  proportion,  of  the  Savior's 
teaching. 

(1.)  In  some  cases  parables  were  the  basis  of  other  doctrinal 
and  practical  addresses,  as  in  the  parables  of  the  sower,  and 
many  others. 

(2.)  In  other  instances  the  parable  constituted  the  application 
of  the  discourse  just  delivered,  as  in  the  parable  of  the  foolish 
and  wise  builders,  which  was  the  conclusion  of  his  sermon  on 
the  mount. 

(3.)  But  from  their  number  and  variety,  it  is  obvious  to  the 
ordinary  reader  of  the  New  Testament  Scriptures,  that  *the 
Savior  seldom  spake  to  the  people  without  embodying  in  para- 
bolical costume  his  divine  instructions. 

(4.)  In  some  of  the  Savior's  discourses  we  have  a  series  of 
parables,  as  in  the  chapter  of  which  the  text  forms  a  part.  For 
here  we  have  the  parable  of  the  sower  —  of  the  wheat  and 
tares  —  grain  of  mustard  seed  —  of  the  leaven  —  hidden  trea- 
sure—  of  the  net — and  the  pearl  of  great  price.  So  pro- 
fusely rich  was  the  Savior's  blessed  discourse  on  this  occasion, 
that  we  do  not  marvel  that  it  should  be  said,  "  without  a  parable 
spake  he  not  unto  them."  Let  us 

II.  ASSIGN  SOME  REASONS    FOR  THE  MODE  OF  INSTRUCTION 
WHICH  THE  SAVIOR  ADOPTED.     We  might  remark,  that  it  ac- 
corded with  the  habits  and  mental  characteristics  of  the  people, 
and  that  it  harmonized  with  great  portions  of  their  Holy  Scrip- 
tjres.     But  we  observe, 

1.  That  it  rendered  great  and  sublime  subjects  easy  to  be 
understood.  Of  all  themes,  Christ's  were  the  most  lofty  and 
e.xalted.  He  had  to  do  with  subjects  difficult  of  apprehen- 
sion to  the  human  mind.  His  topics  were  spiritual,  heavenly, 


CHRIST'S  PARABOLICAL  MODE  OF  TEACHING.  11 

eternal.  By  parables,  he  brought  these  truths  down  to  the 
capacities  of  the  people.  They  could  not  fail  to  ascertain  the 
mind  and  design  of  the  speaker,  and  the  import  of  his  subject. 
Hence,  the  common  people,  the  illiterate,  the  mass,  heard 
him  gladly.  No  marvel  that  the  peasantry  hung  on  his  sacred 
lips  with  wonder,  reverence,  and  admiration.  Now  this  should 
ever  be  the  chief  object  of  the  preacher's  attention  —  the 
_  people  must  understand,  or  how  can  they  possibly  profit  ? 

2.  By  parables,   subjects    were   rendered  pleasing   to    tJte 
mind.     Figurative  illustrations,  and  metaphorical  analogies,  are 
gratifying  to  most    minds.      Abstract  principles,  presented  in 
an  abstract   form,  would  attract  the  careful  attention  of  but  a 
few  of  mankind.     But  to  see  these  themes  clothed  in  paraboli- 
cal  costume,  was  sure  to    delight   the  great  majority  of    the 
Savior's    hearers.      To  interest  our   hearers,  is  generally   es- 
sential to  their  profit.     And  the  Savior's  hearers  were  often  so 
charmed,  that  for  hours  they  listened  to  him  with  gladness  and 
delight.     On  one  occasion,  he  wrought  a  splendid  miracle,  to 
supply  the  people  with  food,  who  had  followed  him,  and  heark- 
ened to  his  discourses  until  evening  had  come.     Matt.  14  :   14. 

3.  By  teaching  in  parables  he  obtained  a  more  candid  hear- 
ing from  his  auditories.     Many  of  the  Savior's  sermons  were 
intended  to  convey  keen  rebukes  for  sin,  and  faithful  warnings 
to  those  who  were  deceiving  themselves.     In  many  cases,  a 
direct  charge  would  have  at  once   excited  their  prejudices  and 
wrath.     By  parables,  therefore,  the  bitter  potion  was  so  adminis- 
tered, that  those  who  were  condemned  by  the  discourse,  must 
have  admired  the  mode  in  which  the  reproof  was  given,  or  the 
threatening  denounced.     Besides,  it  was  thus  more  difficult  to 
reject  the  counsel  of  the  Savior  against  themselves. 

4.  By  parables  the  Savior  often  won  the   attention  of  his 
hearers.      Many   of  the    Savior's    parables   were  adapted  to 
excite  and  captivate  the  best  emotions   of  the   heart.     Such, 
for  instance,  as  the  parable  of  the  joyous  shepherd,  rejoicing 
over  the  recovered  wanderer  from  the  fold.     Such,  also,  as  the 


12  SKETCHES    OF    SERMONS. 

clement  lord,  who  so  freely  forgave  the  debt  of  his  servant. 
Such,  also,  as  the  mercy  and  goodness  of  the  father,  who  so 
ardently  received  back  again  his  prodigal  son. 

5.  Tlie  parables  of  the  Savior  were  easily  remembered  and 
retained.     The  natural  imagery  in   which  they  were  clothed, 
was  always  before  them.     The  fishermen  could  not  forget  the 
parable  of  the  net.    Nor  the  housewife  those  of  the  leaven  — or  the 
lost  piece  of  silver  —  or  the  husbandman  those  of  the  vineyard 
—  of  the  sower  —  or  of  the  tares.     To  be  benefitted  by  what  we 
hear,  it  must  be  retained  and  stored  up  in  the  chambers  of  the 
memory. 

6.  By  parabolical  teaching  the  Savior  shewed  the  great  aim 
of  his  ministry.     It  was  not  to  perplex  the  ignorant,  or  to  tri- 
umph over  the  partially  instructed,  or  to  exhibit  himself  as  an 
object  for  learned  admiration,  but  it  was  evident  he  desired  their 
improvement  —  their  enlightenment  —  their  spiritual  and  eter- 
nal profit.     He  shewed    the  deepest   concern  for   their   well- 
being,  and  made  it  evident  that  he  labored  for  their  present  and 
everlasting  salvation.     How  desirable  to  make  i>is  manifest  in 
all  our  discourses.     To  convince  our  hearers  that  we  seek  only 
their  profit,  that  they  may  be  saved.      

APPLICATION. 

1.  How   sweet   and    gracious  the  character   of  Christ  as  a 
teacher. 

2.  What  a  model  for  ministerial  imitation. 

3.  Let  us  profit  by  his  blessed  discourses,  which  are  con- 
tained in  the  Scriptures  of  the  New  Testament. 

Here  we  can  listen  to  the  Savior,  and  receive  his  life-giving 
and  soul-saving  words.  And  surely  the  words  of  his  mouth  are 
better  unto  us  than  thousands  of  gold  and  silver. 


THE    WISE    AND   FOOLISH    BUILDERS.  13 


THE   WISE   AND   FOOLISH   BUILDERS. 


"  Therefore  whosoever  heareth  these  sayings  of  mine,  and  doeth  them,  I  will  liken  him 
unto  a  wide  man,  which  built  big  house  upon  a  rock,"  &.C. — Matt.  7  :  24j  27. 

THE  Redeemer  had  just  finished  his  inimitable  Sermon  on 
the  Mount.  He  had  been  opening,  in  a  comprehensive  and  dis- 
tinct manner,  the  spiritual  nature  of  his  kingdom  and  the  true 
practical  character  of  saving  religion.  His  auditory  had  doubt- 
less listened  with  fixed  attention,  but  he,  knowing  their  hearts, 
perceived  that  many  would  be  satisfied  with  hearing,  without 
obeying  the  truths  which  they  had  heard. 

He  therefore  concluded  his  address  with  the  parable  of  the 
builders,  which  could  not  fail  to  remind  his  hearers  that  the 
great  end  of  his  teaching  was  the  practical  improvement  of 
those  who  listened  to  his  words.  Observe, 

I.  WHAT  is  COMMENDABLE  EVEN  IN  THE  CONDUCT  OF  THE 

FOOLISH  BUILDER. 

II.  THOSE  THINGS  WHICH  HE  NEGLECTED  AS  CONTRASTED  WITH 
THE  WISE  BUILDER.       And 

III.  THE  FINAL  RESULTS  IN  REFERENCE  TO  BOTH.       Observe, 

I.  WHAT  is  COMMENDABLE  EVEN  IN  THE  FOOLISH  BUILDER. 

(1.)   He  was  not  a  neglector  of  religious  things  altogether. 

(2.)  He  heard  the  sayings  of  the  great  Teacher :  ver.  26.  * 

(3.)  It  is  clear,  also,  that  he  heard  with  sufficient  attention  to 
understand.  •  X 

(4.)  He  was  also  greatly  influenced  by  what  he  heard.  ^ 

(5.)  He  felt  the  importance  of  making  provision  for  the  fu- 
ture. Of  building  a  house  to  protect  himself  from  the  inclem- 
ency of  the  approaching  season. 

(6.)  He  actually  selected  a  site,  commenced  the   building, 
and  stayed  not,  until  it  was  finished. 
2 


14  SKETCHES    OF    SERMONS. 

(7.)  There  is  nothing  said  disparagingly  respecting  the  ex- 
ternal appearance  of  the  house.  He  expended  sufficient  time 
and  toil  in  its  erection. 

It  is  obvious  that  the  foolish  builder,  in  plain  terms,  heard, 
understood,  was  interested,  and  was  greatly  influenced  by  the 
teaching  of  the  Savior,  and  all  these  were  features  worthy  of 
commendation.  But  observe, 

II.    THOSE  THINGS  WHICH  HE  NEGLECTED  AS  CONTRASTED  WITH 

THE  WISE  BUILDER.     He  did  not 

1.  Duly  calculate  the  trials  his  house  would  have  to  endure.  / 
He  thought  only  of  the  present  amd  fine  weather.     He  was 
solicitous  only  for  its  present  convenience  and  comfort.     Pales- 
tine, as  a  land  of  hills  and  brooks,  was  peculiarly  liable  to  inun- 
dations, and  hence  it  was  of  the  utmost  importance  to  select  a 
site  sheltered  from  the  storm,  and  where  the   base  would  not 
suffer  from  the  teeming  rain.     Many   are   satisfied   with  the 
present  forms  of  religion,  they  feel  their  need  of  nothing  more, 
and  they  neglect  to  prepare  for  times  of  temptation,  afflictions, 
and  death.     They  reckon  not  on  the  solemn  concerns  of  judg- 
ment and  eternity.     He  did  not 

2.  Select  a  sure  and  safe  foundation.     The  sand,  in  the  dry    .' 
season,  might  appear  solid  and  firm ;  but  who  that  knew  its 
fragile  texture,  its  moveable  character,  would  select  it  for  a 
foundation.     The  wise  builder  knew  the  value  of  a  firm,  im- 
movable basis,  and  selected  the  hard  unyielding  rock.     That 
which  wind  could  not  scatter,  nor  waves  remove.     The  sandy 
foundation  may  represent, 

(1.)  Our  own  righteousness,  in  opposition  to  the  sacrifice  and 
righteousness  of  the  Lord  Jesus  Christ. 

(*2.)  Or  the  union  of  our  works  with  those  of  the  Redeemer 
as  the  ground  of  our  hopes. 

(3.)  Or  the  mere  assumption  of  the  name  and  forms  of  re- 
ligion, without  an  acquaintance  with  its  spirit  and  power. 

(4.)  Or  the  public  profession  of  religion,  without  regard  to 
a  practical  obedience  to  the  Savior.  The  rock  on  which  the 


THE    WISE    AND    FOOLISH    BUILDERS.  15 

wise  man  built,  is  the  Lord  Jesus  Christ.  The  elect,  precious, 
sure,  and  immutable  foundation,  which  God  has  laid  in  Zion. 
To  build  on  this  foundation  implies,  «_ 

(1.)  A  knowledge  of  Christ's  character,  person,  offices,  and 
work.  ,j_ 

(2.)  A  rejection  of  all  things  else  as  the  basis  of  hope. 
"  God  forbid  that  I  should  glory,"  &c.  "  Yea,  doubtless,  and  I 
count  all  things  but  loss,"  &c.  -f- 

(3.)  An  implicit  resting  of  the  soul  on  Christ  for  pardon,  ac- 
ceptance, and  eternal  life.  "  No  man  cometh  unto  the  Father 
but  by  me."  "  Other  foundation  can  no  man  lay,"  &c.  ,j_ 

(4.)  Believing,  conformity,  and  obedience  to  Christ's  authori- 
ty. Not  only  hearing,  but  doing  the  things  which  he  command- 
eth.  Observe,  -j, 

III.    THE  RESULTS    IN    REFERENCE    TO    BOTH    BUILDERS.       The 

foolish  builder, 

1.  Experienced  storms  which  he  had  not  anticipated.     He 
had  thought  only  of  summer,  and  its  sunshine  and  calm.     He 
had  not  prudently  calculated  on   approaching  winter,  with   its 
winds  and  tempests.     But  alas !  these   all  came.     "  The  rain 
descended,"  &c.     So  affliction,  death,  and  judgment,  will  try 
every  man's  work. 

2.  He  was  overwhelmed  in  ruin  which  he  had  not  feared.     It 
is  briefly  recorded   of  his  house,  "  that  it  fell."     Its  basis  was 
swept  away,  and  nothing  was  left  to  sustain  it.     Hence  it  be- 
came one  heap  of  ruins.     Its  beauteous  form,  its  elevated  walls, 
its  commodious   rooms,  were  all  lost  in  one   utter  desolation. 
So  must  it  be  with  every  kind  of  religion  which  rests  not  on 
Christ  Jesus. 

3.  The  builder  perished  with  the  vain  fabric  he  had  reared. 
Hence  it  is  recorded,  "  And  great  was  the  fall  of  it."     Infatu- 
ated expectations  and  serial  prospects  were  all  swept  away,  and 
the  ruin  of  the  builder  was  entire,  —  irremediable,  and  eternal. 
Of  the  wise  builder  it  is  recorded, 

1.   That  his  house  also  was  tried  by  the  storm,  ver.  25      N«. 
2* 


16  SKETCHES     OF      SERMONS. 

exemption  even  to  pure,  sincere,  and  evangelical  piety,  from  the 
trials  and  afflictions  of  life,  the  solemnities  of  death,  or  the  de- 
cisions of  the  judgment  day.  "  Every  man's  work  shall  be 
irit  (1  with  fire."  "  God  will  judge  every  man,"  &c. 

2.  But  his  hopes  were  fully  realized.  His  house  withstood 
the  fury  of  the  blast.  The  rains  fell,  and  the  winds  blew  upon 
his  house  in  vain.  "  It  fell  not."  Blessed,  joyous,  declaration 
for  the  builder.  He  was  sheltered,  happy,  and  secure.  His 
expectations  were  not  cut  off,  but  his  soul's  desire  was  granted. 
"  He  knew  whom  he  had  believed,"  &c.  "  An  abundant  en- 
trance was  administered,"  &c.  Learn, 

1.  The  wisdom  of  experimental  true  piety. 

2.  The  peculiar  character  of  evangelical  religion.     Christ 
the  basis. 

3.  The  folly  of  all  other  schemes  to  save  the  perishing  sin- 
ner. 


THE  PARABLE  OF  THE  SOWER. 


"  And  he  spake  many  things  unto  them  in  parables,  saying,  Behold  a  sower  went  forth 
to  sow :  And  when  he  sowed,  some  seeds  fell  by  the  way  Me,  and  the  fowls  came  and 
devoured  them  up,"  kc. — Matt.  13  :  3, 9. 

THE  Savior  had  been  delivering  a  series  of  pious  and  faith- 
ful admonitions,  and  had  also  confirmed  his  divine  mission  by 
healing  one  who  had  been  possessed  with  a  devil,  blind  and 
dumb,  chap.  12 :  22.  The  Jews,  under  a  spirit  of  infatuation 
and  unbelief,  attributed  his  miraculous  power  to  Belzebub,  the 
prince  of  devils.  He  therefore  reasoned  with  them  on  the  gross 
improbability,  that  Satan  would  help  to  destroy  his  own  king- 
dom, ver.  25,  26.  He  then  warned  them  against  the  fearful 


THE    PARABLE    OF    THE    SOWEE.  17 

sin  of  blasphemy  against  the  Holy  Ghost ;  and  shewed  how  im- 
portant it  was  to  have  the  heart  in  a  right  state  :  for  only  from 
a  good  heart,  could  the  treasure  of  good  things  be  produced, 
ver.  35. 

Some  of  the  Scribes  and  Pharisees  then  sought  a  sign,  on 
which  Jesus  referred  them  to  that  of  the  prophet  Jonah,  and 
declared  that  the  men  of  Nineveh  should  rise  to  condemn  that 
generation.  After  he  had  concluded  these,  and  other  discourses, 
the  same  day  he  went  and  sat  by  the  sea-side,  and  as  great 
multitudes  were  gathered  together  to  hear  him,  he  addressed 
to  them  the  parable  of  the  sower.  There  can  be  no  doubt,  that 
he  had  before  his  mind  the  various  characters  who  had  listened 
to  his  previous  discourses,  with  the  different  results  which  had 
followed  his  labors.  Observe, 

I.  THE  SOWER.     The  Lord  Jesus  Christ  as  the  great  teacher 
—  the  divine  apostle  of  the  gospel.     Under  Christ,  all  the  min- 
isters of  the  blessed  word, 

(1.)   Whom  he  hath  called  by  his  Spirit. 

(2.)  Qualified  by  graces  and  talents.     And, 

(3.)  Sent  forth  by  opening  for  them  a  sphere  of  usefulness. 
"  An  open  and  effectual  door." 

The  ministerial  sower  must  be 

(1.)  Judicious.  Selecting  appropriate  seasons  and  places 
for  his  work. 

(2.)  Diligent.     Laboring  as  one  who  must  give  an  account. 

(3.)  Persevering.     Instant  in  season,  and  out  of  season. 

(4.)  Devoted.  Yielding  himself  heartily,  entirely,  and  sin- 
cerely to  these  things. 

What  wisdom,  grace  and  courage,  are  necessary  to  the  faith- 
ful  minister  of  Jesus  Christ !  Notice, 

II.  THE  SEED.     The  seed  is  the  word  of  God.     As  such, 

1.  It  is  heavenly  and  divine.     Isaiah,  55  :   10,  11. 

2.  Living  and  incorruptible.     I  Peter,  1  :  23. 

3.  Powerful  and  soul-saving.    Rom.,  1 :   16,  and  10  :  17. 


18  SKETCHES    OF    SERMONS. 

4.  And  immutable  and  everlasting.  "  But  the  word  of  our 
God  shall  stand  forever."  Isaiah,  40  :  8.  Observe, 

III.  THE  VARIOUS  KINDS  OF  GHOTTNDS  INTO  WHICH  IT  WAS 
CAST.  Some  fell, 

1.  By  the  way  side.     These  unenlightened  hearers.     It  took 
not  root.     And  was  speedily  devoured  by  the  fowls.     Satan  by 
his  temptations,  and  the  world  by  its  vanities,  and  the  heart  with 
its   sinful  tendencies,  prevented  any  good  resulting   from   it. 
Some  seed  fell, 

2.  In  stony  places.     Where  there  was  only  a  shallow  layer 
of  earth,  and  beneath  which,  was  hard,  unimpressible   rock. 
Such  are  all  superficial  hearers.     They  listen  with  eagerness, 
and  seem  to  receive  it  with  joy  ;  but  alas  !  "  their  goodness  is 
but  as  the  morning  cloud,"  &c.     Some  other  events  speedily 
erase  the  impression  of  the  word ;  or  by  and  by,  some  offence 
is  taken,  and  they  walk  no  more  in  the  company  of  the  pious. 
Some  fell, 

3.  Among  thorns.     Where  the  ground  had  not   been   pre- 
pared for  the  reception   of  the  seed.     Indeed,  where   it  was 
fully  pre-occupied.     These  are  worldly  hearers,  whose  thoughts 
and  desires  are  so  engrossed  with  the  concerns  of  the  body  and 
time  — with  earth  and  earthly  things,  that  they  can  give  no  fixed 
attention  to  the  great  realities  of  the  soul  and  eternity.     "The 
cares  of  this  world,"   how  they  harass,  and  perplex,  and  dis- 
turb.     "  Deceitful   riches,"   how   they    beguile,   ensnare   and 
destroy  !     Observe,  some  fell, 

4.  Into  good  ground.     Those  whose  hearts  were  prepared, 
and  open  to  receive  it.      These  were   the  practical  hearers. 
They  heard  to  purpose  and  profit.     They  heard  so  as  to  un- 
derstand, retain,  and  yield  a  return  to  the  sower.    Notice  of  the 
good  ground,  hearers, 

5.  The  varied  amount  of  increase  yielded.     They  all  yielded 
fruit,  and  abundantly.     But   the  difference  is   striking.     Some 
gave  back   thirty  fold,  a  fair  return.     Others  sixty,  as   much 
more  as  the  former  ;  while  others  gave  a  hundred  fold,  a  return, 


THE    PAEABLE    OF    THE    SOWEE.  19 

striking  and  wonderful.     Let  each  hearer  strive,  not  only  to 
be  fruitful,  but  to  abound  therein,  to  the  glory  of  God. 

IV.    THE    PEACTICAL    APPLICATION    TO  WHICH   OUK  ATTENTION 

is  DIEECTED.     "  Who  hath  ears  to  hear,  let  him  hear."     Let  all 
hearers  of  the  word  consider, 

1 .  The  indispensable  characteristics   of  profitable  hearing. 
These   should  be  (1.)  Devotional  preparation.     God's  blessing 
should  be  sought,  both  on  our  own  hearts,  and  on  the  minister- 
ing of  the  word. 

(2.)  Serious  watchfulness,  that  the  mind  be  not  dissipated. 
That  all  wanderings  of  heart  are  avoided. 

(3.)  With  candid  attention :  desiring  to  hear  the  truth  with 
an  ingenuous  mind. 

(4.)  In  the  spirit  of  believing  obedience.  To  receive  it  as 
the  word  of  God,  and  not  as  the  word  of  man.  To  receive  it 
with  holy  resolution  —  to  practice  what  is  heard.  "  Doers  of 
the  word,  and  not  hearers  only." 

(5.)  With  humble  reliance  on  God's  blessing.  That  the 
word  may  be  spirit  and  life  to  the  soul.  Let  all  hearers  of  the 
word  consider. 

2.  The  advantages  resulting  from  the  right  hearing  of  the 
word.     It  will  be  followed, 

(1.)  By  an  increase  of  divine  knowledge,  "  The  entrance  of 
God's  word  giveth  light." 

(2.)  By  its  sanctifying  influence  on  the  heart.  "  Sanctify 
them  by  thy  truth,"  &c. 

(3.)  By  the  gracious  consolations  it  imparts.  Producing 
peace  and  joy  in  the  Holy  Ghost. 

(4.)  By  its  persevering  power  over  the  life.  Counselling  in 
perplexity.  Keeping  the  feet  from  sliding  from  God's  paths. 
Cleansing  the  way,  &c.  See  Psa.  119  :  9,  11,  &c.  Acts, 
20 :  32.  "  I  commend  you  to  God,  and  to  the  word  of  his  grace, 
which  is  able  to  build  you  up,"  &c. 

Learn, 

( 1 . )  The  greatness  of  the  privilege  of  those  who  hear  the  gospel. 


20  SKETCHES    OF    SERMONS. 

(2.)  Their  individual  responsibility  for  improving  those  priv- 
ileges. 

(3.)  And  the  awful  doom  of  those  who  hear  to  no  profit 
Heb.,  3  :  4. 


THE  PARABLE  OF  THE  WHEAT  AND  TARES. 


"  Another  parable  put  be  forth  onto  them,  laying,  The  kingdom  of  heaven  ii  likened 
onto  a  man  which  lowed  good  seed  in  his  field,"  &c. — Matt.  13 :  24,  &c. 

IT  is  of  great  importance,  carefully  to  observe  the  Savior's 
interpretation  of  his  own  parables.  For  the  want  of  this,  the 
utmost  confusion  and  contradiction  have  arisen  in  reference  to 
the  one  under  consideration.  Most  commentators  have  inter- 
preted this  parable  as  if  it  had  been  descriptive  of  the  Church, 
and  not  of  the  world.  The  Redeemer  emphatically  explains  it 
as  referring  to  the  world.  He  says,  in  his  concise,  yet  clear 
elucidation  of  it,  "  The  field  is  the  world,"  &c.  It  is  obvious 
that  this  should  be  kept  in  view  throughout  the  whole  parable, 
and  in  harmony  with  this  declaration  must  the  whole  be  ex- 
pounded. Observe  the  field  —  the  sowers — the  fruit  —  the 
recommendation  —  the  decision,  and  the  consummation.  Ob- 
serve, 

I.  THE  FIELD.  "  The  field  is  the  world."  That  is,  the  whole 
earth.  Including  all  men,  of  all  ages,  and  dispensations.  The 
world  may  be  contemplated, 

1.  As  afield  of  great  extent.     Including  the  habitable  globe. 
All  nations,  and  people,  and  tongues. 

2.  As   a  field   densely  populated.      Probably  containing  a 
thousand  millions  of  human,  immortal  beings. 

3.  As  a  field  of  improvement.     Where  men  have  numerous 


PARABLE    OF    THE    WHEAT   AND    TARES.  21 

mercies,  and  means  and  privileges.  The  light,  and  the  sun- 
shine, and  the  shower.  The  early,  and  the  latter  rain. 

4.  As  a  field  of  probation.      Where  men  are  candidates  on 
trial  for  immortality.      Stewards,  who  must  give  an  account. 
Laborers,  for  the  day  of  life,  &c. 

5.  As  a  field  of  peril.     The  temptations  and   snares  innu- 
merable.    A  world  under  the  usurpation  of  the  prince  of  dark- 
ness.    Satan's  seat.     A  world  of  wiles  and  dangers.     Where 
sin,  in  all  its  treacherous  arts  ar,e  spread  abroad  to  the  imminent 
risk  and  peril  of  souls.     "  Satan  goeth  about." -    Evil  in  various 
forms  prevailing,  &c.     Notice, 

II.  THE  SOWERS.     We  are  referred, 

1.  To   the    Son  of  Man.     He   sowed  the  good  seed  —  the 
wheat.     He  made  man  upright.     Created  him  in  his  own  like- 
ness, &c.     We  are  referred, 

2.  To  Satan  as  the  Enemy.     He  sowed  the  tares — the  evil 
'seed.     By  tares,  is  probably  meant  darnel,  or  rye-grass,  which 

had  a  close  resemblance  to  wheat,  and  was  not  easily  distin- 
guished till  near  maturity.  By  this,  we  are  to  understand  the 
introduction  of  evil  into  the  hearts  of  men,  by  the  tempta- 
tions of  the  devil.  Now  here,  we  see  distinctly,  purity  and 
good  flowing  from  God,  and  depravity  and  evil  from  the  prince 
of  darkness.  Notice,  then, 

III.  THE  FRUIT  :  verse  26.     The  field  was  soon  seen  to  be 
productive  both  of  wheat  and  tares,  of  evil  and  of  good.    This 
has    been    the  condition   of  the   world  ever   since   the    fall. 
In  the  first  family  were  Cain  and  Abel,  and  through  all  gen- 
erations there  have  been  the  seed  of  the  evil  one,  as  well  as  the 
children  of  God.     Everywhere  is  presented  to  the  eye  of  the 
contemplatist  the  ignorant  and  the  wise  —  the  vicious  and  the  good 
— the  vile  and  the  holy  —  the  enemies  and  loyal  subjects  of  God. 
There  has  been  no  exceptions  to  this,  in  any  age,  or  country,  in 
our  world's  history.    This  mixture  everywhere  prevails.   Never 
forget  that  the  good  and  holy  are  of  God,  but  the  evil  of  the 
devil.     The  enemy  sowed  the  tares.     Why  God  allowed   it,  is 


22  SKETCHES    OF    SERMONS. 

not  for  us  to  determine,  but  there  can  be  no  doubt  he   will 
overrule  it  for  the  manifestation  of  his  divine  glory.     Observe, 

IV.  THE   RECOMMENDATION.     "  The  servants  said,  wilt  thou 
then  that  we  go  and  gather  them  up  ?  "  verse  28.     This  recom- 
mendation  seems   quite  natural  —  wherefore  allow  the  soil  to 
be   cumbered  up  — the   tares  to  remain  ?     Is  it  not  better  and 
safer  to  separate  the  evil  from  the  good  ? 

(1.)  How  often  would  men  advise  thus,  who  only  first  con- 
template the  present,  and  whos^  minds  do  not  take  in  the  fu- 
ture. 

(2.)  How  often  would  men  advise  thus,  who  only  consult 
their  own  feelings  of  indignation  against  evil. 

(3.)  How  the  mass  of  men  have  acted  thus  in  making  san- 
guinary laws,  by  which  criminals  have  been  revengefully  and 
hastily  thrust  out  of  life,  as  not  fit  to  live.  But  does  this  accord 
with  the  wise  benevolent  administrations  of  heaven  ?  Let  the 
text  answer  the  question,  for  notice, 

V.  THE  DECISION  OF  THE  PROPRIETOR.     But  he  said,  "  Nay ; 
lest  while  ye  gather  up  (He  tares,  ye  root  up  also  the  wheat  with 
them  :  "  verse  29.     This  shows  us, 

1.  Thai  to  discriminate  between  good  and  lad  men  is  not  aZ- 
ways  an  easy  matter.     The  best  men  are  so  frail,  so  liable  to 
err  and  to  fall  into  sin,  that  probably  thousands  whom  God  has 
accepted,  men  would  have  rejected.     Some  unconverted  men 
have  had  so  many  amiable  fcaluresj  that  men  would  have  pro- 
nounced them  pious,  where  God  has  seen  no  change  of  heart, 
and   no  evangelical   reformation  of  character.      To  judge  of 
heart  and  state,  is  God's  prerogative,  and  let  not  fallible  men  in- 
vade it. 

2.  God  has  his  own  purposes  to  accomplish  in  allowing  the 
wicked  to  live.     He  thus  exhibits  his  own  clemency  and  long- 
suffering.     He  thus  gives  space  for  repentance.     He  thus  ren- 
ders the  ungodly  excuseless. 

3.  He  often  overrules  the  actions  of  evil  men  for  his  own 
glory.     They  are  often  "  His  sword."     His  instrumentality  for 


PARABLE    OF    THE    WHEAT    AND    TARES.  23 

carrying   out  his  designs.      At  any  rate  he  says,  "  Let  both 
grow  together,"  &c.     Notice  then, 

VI.  THE  CONSUMMATION.     "  And  in  the  time  of  harvest," 
&c.,  &c.     Observe, 

1.  The  harvest  is  the  end  of  the  world.     A  predicted  —  cer- 
tain —  and  awful   event.      A    day  which    is   approaching  — 
doomsday.     The  day  of  the  world's  conflagration.     See  II  Pe- 
ter, 3  :    7,  &c. 

2.  Angels  will  be  the  administrators  of  the  divine  judgments. 
This  has  often  been  so.     It  will  be  so  then.    See  Rev.,  14  :   15, 
&c.     Matt.,  25  :  31.     II  Thes.,  1  :  7,  &c^ 

3.  The  doom  of  the  wicked  will  be  fearful.     "  Cast  into  the 
furnace  of  fire,"  &c.,  verse  42.     Rev.,  20  :   11,  &c. 

4.  The  destination  of  the  righteous  will  be  glorious.     "  Then 
shall  the  righteous  shine  forth,"  &c.,  verse  43.     Theirs  will  be 
a  state  of  exaltation  and  blessedness,  forever.       He  shall  say 
unto  them,   "  Come   ye   blessed  of  my  Father,"  &c.     Matt., 
25:  34. 

APPLICATION. 

"  Who  hath  ears  to  hear  let  him  hear,"  verse  43. 
How  instructive  and  solemn  the  subject.     Are  we  the  wheat 
or  the  tares  ?     What  is  to  be  our  future,  our  eternal  state  ? 


SKETCHES    OF    SERMONS. 


THE  PARABLE    OF  THE    GRAIN  OF  MUSTARD 

SEED. 


"  Another  parable  put  lie  forth  unto  them,  saying,  The  kingdom  of  heaven  u  like  to  a 
grain  of  mustard  leed,  which  a  man  took,  and  towed  in  his  field  :  which  indeed  in  the  least 
of  all  seeds ;  but  when  it  is  grown,  it  is  the  greatest  among  herb*,  and  becometh  a  tree, 
§o  that  the  birds  of  the  air  coma  and  lodge  in  the  branches  thereof." — Matt.  13 :  31,  32. 

THE  text  contains  another  of  those  parables  which  refer  to 
the  vegetable  kingdom,  and  with  which  the  rural  auditory  of  Christ 
were  intimately  acquainted.  He  had  led  his  hearers  to  con- 
template the  sower,  casting  his  seed  abroad,  with  the  various  re- 
sults arising  from  the  ground  on  which  it  fell.  He  had  expatiated 
on  the  field  which  had  produced  both  the  wheat  and  tares,  and 
he  now  wishes  to  present  unto  them  an  emblem  of  the  origin, 
progress,  and  consummation  of  his  spiritual  kingdom.  He 
therefore  selects  the  mustard  tree,  refers  to  the  smallness  of  its 
seed,  and  shows  how  it  analogously  describes  that  gracious  ad- 
ministration he  had  come  to  set  up  in  the  world. 

The  parable  strikingly  exhibits  the  smallness  of  the  origin 
—  the  greatness  of  the  progress  —  and  the  glorious  magnitude 
of  his  kingdom.  Observe, 

1.    THE  SMALLNESS  OF  THE  ORIGIN  OF  THE  SAVIOR'S  KINGDOM. 

"  The  kingdom  of  heaven,  or  the  gracious  spiritual  reign  of  the 
Messiah,  is  like  to  a  grain  of  mustard  seed,"  "  which  is  indeed 
the  smallest  of  all  seeds,"  verse  31  :  32. 

In  how  many  points  of  light  is  this  capable  of  illustration  ? 
Look 

1.  At  the  birthplace  of  the  Savior.     Bethlehem.     Not  Jeru- 
salem.   Matt.,  2  :   1,  &c. 

2.  Consider  the  parentage  of  the  Jews.     A  carpenter  his  re- 
puted father.     A  poor  virgin  his  real  mother. 


PARABLE    OF    THE    GRAIN    OF    MUSTARD    SEED.  25 

3.  The  circumstances  of  his  birth.     How  obscure  and  humil- 
iating —  born  in  a  stable  —  laid  in  a  manger.     No  room  for  the 
King  of  kings  in  the  inn. 

4.  Notice  the  commencement  of  his  ministry.     At  Nazareth. 
In  comparative  privacy.     No  parade  or  show  connected  with  it. 

5.  See  the  character  of  his  disciples  and  the  officers  of  his 
kingdom.     Fishermen.     Tax  gatherers,  &c.     None  of  the  ru 
lers  or  the  great.     His  friends  obscure,  illiterate,  poor. 

6.  The  paucity  of  his  followers  and  adherents.     During  any 
period  of  his  life.     At  his  apprehension.    At  his  death.    At  his 
resurrection.     When  he  ascended.     They  all  met  in  an  upper 
room  in  Jerusalem.     Without  learning.     Wealth  or  influence. 
How  opposite  the  metaphor  ;  scarcely  discernable  as  the  small 
grain  of  mustard !     But  notice, 

II.  THE  GREATNESS  OF  ITS  PROGRESS.     The  ideas  in  the  text 
indicate  progress  —  rapid,  increasing  progress.     Observe, 

1.  The  rapid  extension  of  the  gospel  and  kingdom  of  Christ. 
In  Jerusalem,  the  city  of  Christ's  death.     In   Samaria,  &c. 
Through  the  then  known  world.     So,  that  forty  years  after 
Christ's  death,  the  cross  of  Christ  waved  in  triumph  in  Corinth, 
Athens,  Antioch,  Rome,  &c.   Myriads  had  been  converted.   Of 
Jews   and   Gentile   idolaters       Of  the   learned   and  illiterate. 
Of  the  rich  and  the  poor,  &c.     This  progress  is  more  wondrous, 
if  you  reflect, 

2.  On  the  difficulties  it  had  surmounted.     The  difficulties  of 
inherent  depravity  in  the  human  heart.     The  difficulties  of  old 
and  sacred  systems.     Of  worldly  prejudices  and  interests.     Of 
rulers  and  pagan  authorities.     Yet  everywhere  the  word  of  the 
Lord  grew,  and  his  subjects  were  multiplied.     We  may  well  be 
led  to  inquire, 

3.  As  to  the  principle  of  its  success.     It  was  the  divine  puri- 
ty and  inherent  power  of  truth.     The  work  of  the  spirit  of  the 
Lord.     "  Gospel  was  the  power  of  God."     "  Weapons  were 
mighty  through  God."    It  was  the  light  of  heaven  chasing  away 
hellish  gloom.    The  energy  of  truth  overthrowing  the  delusion 

3 


26  SKETCHES    OF    SERMONS. 

of  error.  The  power  of  love  annihilating  the  elements  of  wrath 
and  evil.  The  Omnipotence  of  holiness  overthrowing  the  prin- 
ciples of  moral  evil.  Consider  it, 

III.  IN  ITS  FINAL  GLORIOUS  MAGNITUDE.    "  When  it  is  grown, 
it  is. the  greatest  among  herbs,"  &c. 

1.  It  shall  gain  the  ascendancy  over  all  other  systems  of  re- 
ligion,    Judaism.     Every  form  of  idolatry.     Mahomedanism. 
The  papacy.     They  must  all  decline  and  pass  away.     All  be 
destroyed  by  iiie  brightness  and  glory  of  Christ's  kingdom. 

2.  It   shall   evangelize   all   the   nations   of  the  earth.     It  is 
adapted  to  man,  in  his  general  character.     It  will   meet   the 
moral  state,  and  spiritual  wants  and  desires,  of  all  countries. 
It  shall  take  root  in  every  soil,  and  grow  and  thrive  in  every 
clime.     It  is  to  be  carried  into  all  the  world,  and  preached  to 
every  creature.     Hence,  its  trophies  shall  be  gathered  out  of 
all    nations,  and  people,  and  colors,  and  tongues.     Rev.,  7  : 
9,  &c. 

3.  It  shall  bless  all  men,  and  make  all  men  blessed.     See  the 
resplendent  visions  of  the  inspired  psalmist :  Psa.,  72  :   16,  17. 
A' so,  Isaiah,  60  :  21,  &c.     When  God's  kingdom  is  set  up  and 
consummated,  then  his  will  shall  be  done  on  the  earth,  even  as 
it  is  done  in  heaven.     The  fact,  and  not,  however,  the  glorious 
results  of  the  triumph  of  Christianity,  are  presented  to  us  in 
this  parable. 

APPLICATION. 

1.  The  subject  is  fraught  unth  hope  to  the  friends  of  Christ. 
"  He  must  increase."     Of  his  reign  and  dominion,  there  shall 
be  no  end.     All  opposing  elements  shall  be  overthrown.     The 
mountain  shall  be  levelled,  the  valley  exalted,  &c. 

2.  The   subject   is   matter   of  gratulation   to   all  benevolent 
minds.     His  kingdom  is  one  of  righteousness,  and  peace,  and 
joy.     "  Blessings  abound  where  'er  he  reigns,"  &c. 


PARABLE    OF    THE    LEAVEN  ^7 

3.  It  may  properly  lead  to  personal  enquiry.     Are  we  with 
and  for  Christ  ?     His  suljects.     His  friends.    "  The  soldiers  of 
the  sacred  Host  of  God's  elect."     Are  we  laboring  to  diffuse 
the  knowledge  of  his  character,  and  offices,  and  work  ?     Does 
his  cause  absorb  our  warmest  affections  —  our  most  intense  and 
ardent  zeal  ? 

4.  The  obdurate  enemies  of  the  cross  must,  perish.     "  His 
enemies  he  will  clothe  with  shame,"  &c. 


THE  PARABLE  OF  THE  LEAVEN. 


"Another  parable  Bpake  ho  unto  them  :  The  kingdom  of  heaven  is  like  unto  leaven, 
which  a  woman  took,  and  hid  in  three  measures  of  meal,  till  tho  whole  was  leavened." 
Matt.,  13 :  33. 

THIS  parable,  in  its  scope  and  design,  seems  closely  to  re- 
semble that  of  the  grain  of  mustard  seed.  But  while  the  grain 
of  mustard  seed  indicates  the  small  commencement  and  rapid 
progress  of  the  gospel  in  the  world,  is  not  the  parable  of  the 
leaven  designed  to  illustrate  more  directly  the  workings  of 
grace  in  the  soul  ?  The  one  may  fitly  show  the  progress  of 
the  Savior's  kingdom  in  the  world,  and  the  other  the  establish 
ment  of  his  kingdom  in  the  soul.  Let  us  then  consider  the 
parable  of  the  leaven  in  its  personal  and  spiritual  application  to 
religion  in  the  heart.  Observe, 

I.  THAT  THE  LEAVEN  INTRODUCED  INTO  THE  MEAL  WAS  A 
FOREIGN  ELEMENT.  Something  materially  different  to  fhe  meal 
itself.  Something  placed  in  it  by  a  living,  active,  agency.  So 
also  of  the  grace  of  God.  It  is  not  natural  to  man.  It  does 
not  belong  to  his  nature.  It  is  very  different  to  it.  And  before 
man  can  possess  it,  it  must  be  imparted  by  the  living  Holy 
Spirit  of  God  Thr  new  nature  is  spiritual  and  from  above. 


28  SKETCHES    OF    SERMONS. 

It  is  of  divino  operation.     Light,  and  love,  and  mercy  from 
heaven. 

II.  LEAVEN  is  OF  A  MOVING,  EXCITING  NATURE.     No  sooner 
is  it  introduced  into  the  menl,  than  a  moving   process  com- 
mences.    It  is  not  needful  to  dwell  on  the  nature  of  this  chem- 
ical action.     Now  so  it  is  with  the  grace  of  God  in  the  soul. 
The  soul  is  stirred  up  —  quickened.     The  powers  of  the  mind 
and  the  passions  of  the  soul  are  excited. 

(1.)  Darkness  gives  place  to  light. 
(2.)  Chaos  and  confusion  to  order. 
(3.)  Insensibility  to  feeling. 
(4.)  Listlessness  to  anxiety. 
(5.)  Apathy  to  earnest  desire. 

The  reign  of  sinful  death  and  gravelike  silence  is  superseded 
by  intense  spiritual  life  and  activity. 

III.  LEAVEN  is  OF  AN  ASSIMILATING  NATURE.    It  communi- 
cates its  own  nature  to  the  meal  with  which  it  comes  in  con- 
tact.    It  docs  not  destroy  its  identity,  but  alters  its  qualities. 
Just  so  the  grace  of  Got!  in  the  soul.     It  does  not  annihilate  an> 
of  the  faculties  or  powers  of  the  soul,  nor  add  any  new  at- 
tributes to  the  mind.     But  it  gives  forth  its  own  characteristics 
to  the  soul  and  makes  it  gracious.     Now  this  process  of  assim- 
ilation is, 

1.  //.-///.  Grace  of  God  is  the  principle  of  holiness,  and 
makes  the  soul  holy.  It  renovates  the  heart.  It  extinguishes 
the  love  of  sin.  Destroys  the  power  of  sin.  Purifies  from  its 
defilement. 

(1.)  It  sanctifies  the  understanding  and  fills  it  with  divine 
knowledge. 

(2.)  It  controls  the  judgment  and  brings  it  under  the  power 
of  the  truth, 

(3.)  It  sanctifies  the  affections  and  makes  them  spiritual  and 
heavenly. 

(4.)  It  purifies  the  conscience  and  fills  it  with  divine  peace. 

(5.)  It  supplies  the  memory  with  stores  for  meditation* 


PABABLE  OF  THE  LEAVEN.  29 

(6.)  It  subjugates  the  will  to  the  authority  of  the  Savior. 
And  through  the  mind,  it  influences  the  body,  so  that  the  mem- 
bers are  yielded  to  works  of  righteousness.  This  process  of 
assimilation, 

2.  Is  silent.     It  creates  no  noise  or  confusion.     So  the  grace 
of  God  in  the  soul  operates  secretly  and  silently.     It  cometh 
not  with  observation.     It  is  the  still  and  silent  operations  of 
spirit  upon  spirit.     The   effects   may   be  heard  in  groans,  in 
sighs,  in  supplications,  and  also  in  loud  prayers  and  exulting 
thanksgiving,  but  the  operation  itself  is  necessarily  silent*     In 
this  respect  it  resembles  the  silent  falling  of  the  dew,  —  or  the 
silent  diffusion  of  the  morning  light,  —  or  the  silent  influence 
of  the  atmosphere  of  life.     This  assimilation, 

3.  Is  gradual.     First  one  part  is  leavened,  and  then  another. 
The  whole  is  silently  progressive.     So  is  it  with  divine  grace  in 
the  soul.     Sin  is  forgiven  at  once.     Justification  and  conversion 
must  be  instantaneous.     But  sanctifying   grace   is  necessarily 
gradual.     All   the    similies   of    Scripture  confirm   this  view. 
First  there  is  the  babe,  —  then  the  youth,  —  then  the  young 
man,  &c.     First  there  is  the  dawn  —  then  the  morning  light,  — 
afterwards  meridian  noon.     Hence  it  is  likened  to  the  springing 
forth  of  the  corn.     The  growing  of  the  plant.     The  rising  of 
the  building.     "  All  we  with  open  face  beholding  as  in  a  glass." 
&c.,  II  Cor.  3  :  19.     So  also  the  numerous  directions  to  "  grow 
in  grace,"   &c.     To    "  press  towards  the  mark,"  &c.     The 
leaven  operates  until  the  assimilation, 

4.  Is  complete.     "  Till  the  whole  was  leavened."     This   is 
the  tendency  and  design  of  the  grace  of  God  in  the  soul.     It 
contemplates  the  perfection  of  the  Christian  character.     It  de- 
signs our  "  meetness  for  the  inheritance  of  the  saints  in  light." 
It  sanctifies  body,  soul,  and  spirit.     It  seeks  as  much  the  bring- 
ing on  of  the  top-stone  as  laying  the  foundation.     Such  are  the 
beautiful  and  important  instructions  this  parable  conveys  to  us. 

Learn, 

1.   The  seat  of  true  religion  is  the  heart.    The  leaven  was 


30  SKETCHES   OF    SERMONS. 

hidden  in  the  meal.  And  God's  grace  must  be  in  the  heart. 
Correct  views  of  it  may  be  in  the  head,  and  appropriate  obser- 
vations in  the  mouth  ;  but  the  soul  is  the  seat  of  saving  religion. 

2.  The  essential  character  of  religion  is  holiness.     "  The 
grace  of  God  that  bringeth  salvation,"  &c.     "  But  thanks  be  to 
God  that  though  ye  were  the   servants  of  sin,"  &c.     "  If  we 
say  we  abide  in  Him,  we  should  also  walk  as  He  walked." 

3.  True  religion  is  the  relig&n  of  progress.     How  true  it 
is  that  we  cannot  be  stationary.     Either  advancing  or  declining. 
Think  of  the  commands   in   reference   to   spiritual    progress. 
Think  of  the  provisions  made  for  it.     Think  of  the  great  con- 
cerns essentially  devolving  on  it. 

4.  True  religion  developes  to  its  subjects  a  state  of  future  per- 
fection.    "  Beloved,  now  are  we  the  sons  of  God,"  &c.     "  Now 
we  bee  through  a  glass  darkly,"  &c.     Let  each  one  adopt  the 
language  of  the  apostle  Paul,  and  also  resolve  with  him  to 
"  press  toward  the  mark,"  &c.     Philip.,  3  :  8,  15. 


THE    HIDDEN    TREASURE. 


"  Again,  the  kingdom  of  heaven  is  like  unto  treasure  hid  in  a  field  ;  the  which  when  a 
man  hath  found,  he  hideth,  and  for  joy  thereof  goeth  and  selleth  all  that  he  hath,  and 
buycth  that  field."— Matt.,  13  :  44. 

THE  kingdom  of  heaven,  or  the  gospel  dispensation,  is  here 
likened  to  a  treasure  hidden  in  a  field.  Probably  referring  to 
such  cases,  where  people,  under  fear  of  invasion  were  in  the 
habit  of  taking  their  riches  and  concealing  them  in  the  ground, 
or  else  the  Savior  may  refer  to  fields  containing  mines  of 
precious  ore  ;  but  either  sense  will  accord  with  the  general  scope 
of  the  parable.  Let  us  consider,  then,  the  gospel  as  a  treasure. 
As  a  hidden  treasure.  As  found  by  the  penitent  believer.  As 


THE    HIDDEN    TREASURE.  31 

purchased  by  the  sacrifice  of  all.     And  as  producing  unspeak- 
able joy.     Consider, 

I.  THE  GOSPEL  AS  A  TREASURE.  It  is  often  so  described. 
"  This  treasure  we  have  in  earthern  vessels,"  &c.  II  Cor.,  4  : 
7.  The  gospel  is, 

1.  A  treasure  of  knowledge  and  truth.     Celestial  wisdom  is 
more  precious  than  gold.     More  to  be  desired  than  rubies,  &c. 
God's  saving  truth  is,  beyond  all  description  invaluable.     Hence 
we  are  exhorted  to  "  buy  it,  and  to  sell  it  not."     "  Yea,  doubt- 
hss,  and  I  count  all  things  but  loss,"  &c.     Phillip.,  3  :  8.     The 
gospel  is  a  treasure, 

2.  Of  precious  promises.     "  Exceeding  great  and  precious 
promises,"  II  Pet.,  1 :  4.     Promises  of  pardon.     Acceptance. 
Adoption.     Sunctification.    All  sufficient  Grace.     A  triumphant 
death,  and  eternal  glory.     The  gospel  is  a  treasure. 

3.  Of   distinguished    blessings.     The    divine    favor.     Un- 
speakable peace.     Ecstatic  joy.     It  makes  its  recipients  "  heirs 
of  God,  and  joint  heirs  with  Christ,"  Rom.,  8 :    1*7     It   is   a 
treasure, 

4.  Of  endless  life.     "  Gift  of  God  is  eternal  life."     "  This 
is  the  record  that  God  hath  given  to  us  —  eternal  life."     This 
includes  the  "  crown  of  life."     A  "  throne."     A  "  kingdom." 
An  "  inheritance,  —  incorruptible,"  &c.     Observe, 

II.  THIS  TREASURE  is  HIDDEN.  It  may  be  considered  to  have 
been  hidden, 

1.  In  the  ancient  types  and  sacrifices.     These  all  contained 
the  germs  or  seeds  of  gospel  truth.     They  all  referred  to  the 
Messiah,  and  the  salvation  we  should  obtain.     They  pointed    to 
the  Lamb  o'f  God,  &c.     Hidden, 

2.  In  old  testament  predictions  and  promises.     These  all  tes- 
tified of  Christ,  and  referred  to  his  advent,  work,  offices,  suffer- 
ings, and  glory.     They  were  radiant  with  hope  and  joy  to  a 
guilty  world.     Yet  in  their  metaphorical  costume  and  figurative 
style,  the  gospel  was  rather  hidden  than  fully  revealed.     It  is 
hidden  even  under  the  Christian  dispensation, 


82  SKETCHES    OF    SERMONS. 

3  To  the  prejudiced,  the  worldly,  and  careless.  —  Hence, 
when  Christ  revealed  to  the  Jews  the  character  of  his  kingdom, 
and  the  blessings  he  came  to  bestow,  they  were  so  prejudiced 
that  they  could  not  discern  in  him  their  long-expected  Messiah, 
and  they  despised  his  person,  and  rejected  his  offered  grace. 
"  He  came  to  his  own,"  &c.  So,  the  worldly  and  the  careless, 
perceive  nothing  precious  or  worthy  of  their  attention  in  the  an- 
nouncements of  the  gospel.  Worldly  riches,  honors,  or  pleas- 
ure, conceal  the  glory  and  preciousness  of  the  gospel,  from  the 
minds  of  men.  "  If  our  gospel  be  hid,"  &c.  In  the  parable, 
we  are  directed  to  consider  the  gospel  treasure, 

III.  As  FOUND  BY  THE  PENITENT  BELiEVEH.     Christ  revealed 
himself  to  the  lowly  and  the  penitent.     The  Pharisees  found  not 
the   treasure,  but  the  humble  self-convicted  penitent  publican 
did. 

(1.)  Observe,  the  gospel  is  calculated  to  produce  this  state  of 
mind.  To  level  the  towering  self-righteous  thoughts  of  the  mind. 
To  abase  «ind  prostrate  the  sinner  in  the  dust. 

(2.)  To  such,  only,  is  the  gospel  treasure  promised.  "  Come 
unto  me  all  ye  that  labor,"  &c.  Matt.,  1 1  :  28.  "  Blessed  are 
the  poor  in  spirit,"  &c.  Verse,  29.  "  A  broken  and  a  contrite 
heart,"  dec. 

(3.)  Such,  only,  find  the  treasure.  "  The  full  soul  loatheth 
the  honeycomb,"  &c.  "  Others  say  they  are  rich  and  increased 
in  goods,"  &c.  Others  imagine  they  are  whole,  and  need  not 
a  physician,  &c.  Hearing,  understanding,  believing,  is  the  or- 
der appointed  for  enriching  the  souls  of  men  with  the  treasure 
of  the  gospel.  But  observe, 

IV.  THIS  TREASURE  IS  PURCHASED  BY  THE  SACRIFICE    OF    ALL. 

It  is  obvious  that  this  does  not  imply  any  meritorious  acts  on 
the  part  of  the  sinner.  The  gospel  is  a  system  of  grace,  ex- 
cluding all  worthiness  on  the  part  of  the  sinner.  But  in  securing 
the  treasure  of  the  gospel,  it  not  only  cannot  be  on  the  ground 
of  the  sinner's  merit,  but  he  must, 

1.  Be  willing  to  part  with  all  his  imaginary  excellencies  tc 


THE    HIDDEN    TREASURE.  33 

obtain  it.     He  must  feel  and  confess  that  he  has  nothing  to  pay 
with,  before  he  can  be  forgiven. 

"  I  nothing  am,  and  nothing  have, 
My  glory  's  swallowed  up  in  shame." 

2.  He  must  renounce  all  self-devised  schemes  of  divine  ac- 
ceptance.    Not  only  merit,  but  all  other  methods  of  reconcilia- 
tion to  God,  except  by  the  sacrifice  of  the  Lord  Jesus. 

3.  He  must  abandon  all  his  sins.     "  Let  the  wicked  forsake 
his  way,"  &c.     "  When   the   wicked   turneth   away  from   his 
wickedness,"  dec.     See  Isaiah,  1  :  16,  &c. 

4.  He  must  believingly  yield  himself  up  to  the  Lord.     "  I  be- 
seech you,  brethren,  by  the  mercies  of  God,"  &c.  Rom.,  12  :  1. 
God  demands  the  confidential  surrender  of  the  heart ;  the  whole 
soul,  cheerfully  and  believingly,  and  in  the  spirit  of  self-denial. 
"  They   first  gave  themselves  to  the  Lord,"  &c.      The  cro?3 
must  be  taken  up,  and  all  forsaken,  incompatible  with  the  glory 
of  the  Savior.     Notice  the  finding  of  this  treasure, 

V.  PRODUCES  UNSPEAKABLE  JOY.     The  gospel  is  glad  tidings 
of  great  joy,  &c.     Hence  the  poet  exclaims, 

"  Hark  !  the  glad  sound,  the  Savior  comes, 

The  Savior  promised  long. 

Let  every  heart  exult  with  joy, 

And  every  voice  be  song." 

This  joy  is  real  —  spiritual  —  increasing.  And  tend- 
eth  to  the  celestial  joys  and  rapturous  delights  of  eternal 
crlorv. 


• 

. 
glory 


APPLICATION. 


1.  How  thankful  we  should  be  for  the  gospel. 

2.  How  solicitous  to  possess  its  invaluable  treasures. 

3.  How  readily  part  with  all  for  its  blessings. 


34  SKETCHES    OF    SERMONS. 

4.  And  while  rejoicing  in  its  possession,  how  we  should  re- 
commend it  to  all  impoverished  sinners  around  us. 

"  To  tell  to  sinners  all  around, 
What  a  dear  Savior  wo  have  found." 

5.  Let   us   take   care  and  hide  this  treasure  in  our  h"«»rts. 
Hold  it  fast.     Sell  it  not,  &c. 


SPIRITUAL   VEGETATION. 


"  And  he  said,  so  is  the  kingdom  of  God,  as  if  a  man  should  cast  seed  into  the  ground 
And  should  sleep,  and  rise  nia'lit  and  day,  and  the  seed  should  apring  up  and  grow  up,  h 
knoweth  not  how,"  &.C.— Mark,  4  :  2J,  29. 

THIS  beautiful  parable  may  be  interpreted  and  applied  either 
to  the  origin  and  progress  of  Christianity  in  the  world,  or  to  the 
establishment,  growth,  and  perfection  of  the  grace  of  God  in  the 
soul.  Both  views  contain  much  that  is  instructive  to  the  mind, 
and  in  both  are  opened  to  us  the  mysteries  of  the  divine  king- 
dom. We  purpose,  however,  to  consider  it  in  its  application  to 
personal  religion.  Observe, 

I.    TfiAt  THE  PRINCIPLE  OF  RELIGION  IN  THE  HEART  IS  DIVINE. 

It  is  as  "  seed  cast  in  the  ground."  Not  something  natural  to 
the  heart,  or  inherent,  but  something  imparted  to  it.  This  seed 
is  divine  truth.  The  gospel  of  the  grace  of  God,  heavenly 
doctrine.  Glad  tidings  of  joy  from  the  Lord. 

(1.)  Notice  the  seed  is  spiritual.  Not  of  man,  or  from 
men. 

(2.)  It  is  pure.     The  holy  word  of  God. 

(3.)  It  is  vital  and  imperishable.  Liveth  and  abideth  for 
ever. 


SPIRITUAL    VEGETATION.  35 

This  seed  is  the  germ  of  true  and  saving  religion.  The  re- 
generated soul  is  born  again  of  it. 

(II.)  THAT  THE  INSTRUMENTALITY  EMPLOYED  IN  CARRYING  ON 
RELIGION  is  HUMAN.  "  As  if  a  man  should  cast  seed,"  &c. 
The  apostles  and  disciples  were  entrusted  with  the  seed  of  the 
kingdom,  and  they  were  commissioned  t?  bear  it  to  the  wide 
world.  God  still  employs  his  own  servants  to  do  this. 

(1.)  Generally  the  ministers  of  the  gospel.  It  is  their  special 
work  to  preach  the  word  —  to  sow  this  seed. 

(2.)  Oftentimes  Christian  parents  and  friends.  Who  dili- 
gently teach  their  children,  and  train  them  up  hi  the  knowledge 
of  God's  blessed  word.  "  From  a  child  thou  hast  known  the 
Scriptures,"  &c. 

(3.)  Frequently  Sabbath  School  teachers  and  tract  distribu- 
tors. These  go  forth  bearing  the  truths  of  the  gospel,  and  from 
Sabbath- to  Sabbath,  casting  this  precious  seed  into  the  ground. 
All  Christians  should  labor  to  do  this.  What  useful  examples 
the  word  of  God  furnishes.  Those  who  were  scattered  in  the 
early  persecution,  "  went  everywhere  preaching  the  word." 
Acts,  8  :  4.  So,  also,  the  woman  of  Samaria,  &c. 

III.    THE    OPERATIONS    OF   DIVINE    GRACE    ARE  INVISIBLE    AND 

MYSTERIOUS.  "  And  the  seed  should  spring  up,  he  knoweth  not 
how."  Mark,  4 :  27.  Some  of  the  laws  of  vegetation  are 
known  ;  for  instance,  it  is  understood  that  the  seed  must  be  de- 
composed, or  die,  and  that  from  it,  germinateth  the  new  life  and 
fruit.  But  how,  and  in  what  manner  no  man  knoweth.  The 
process,  too,  is  invisible.  It  is  hidden  in  the  deep  earth, 
from  the  eye  of  the  observer.  So,  the  process  of  grace  in  the 
soul,  is,  in  like  manner,  both  mysterious  and  invisible  to  the  eye 
of  man.  See  John,  3  :  8.  God  alone  knoweth  the  process  of 
its  operations,  and  seeth  its  influence  on  the  heart  and  mind  of 
its  recipient.  The  minister  soweth  the  seed,  but  for  some  time 
knows  not  its  action  on  the  mind.  The  friend,  or  relative,  even 
in  the  midst  of  daily  intercourse,  may  not  for  a  time,  discern  it. 


36  SKETCHES    OF    SERMONS. 

Who  can  tell  the  emotions  of  the  heart,  and  the  anxieties  and 
desires  of  the  soul,  but  God  alone  ? 

IV.  THE  PROCESS  OF  GRACE  IN  THE  SOUL  is  GRADUAL  AND 
PROGRESSIVE.      "  First  the  blade,  then  the  ear,  after  that  tho 
full  corn  in  the  ear."     Thus,  divine  truth  first  enlightens  the 
mind  ;  then  convicts  the  conscience  ;  then  produces   anxiety, 
remorse,  compunction  ;  then  desire.     There  will  be  contrition, 
true  penitential  sorrow,  forsaking  of  sin,  and  faith  in  the  Lord 
Jesus,  as  the  only  refuge  and  hope.      With  this  will  be  pro- 
duced, 

1.  The  new  nature.     Heavenly.     Tender.     Infantile.     Or  in 
the  similitude  of  the  text,  "  the  blade."     From  this  will  be  ex- 
hibited, 

2.  The  evidences  of  the  spiritual  life.     Then  "  the  ear,"  or 
as  it  means  the  stalk  as  well  as  the  ear.     Then  will  follow, 

3.  The  fruits  of  the  Christian  character.     "  The  full  corn  in 
the  ear."     The  exhibition  of  the  graces  and  virtues  of  spiritual 
religion.     The  fruits   of  righteousness  to  the  glory  of  divine 
grace.     Hence,  the  admonitory  counsel  of  the  apostle,  "  And 
besides  this,  giving  all  diligence,  add  to  your  faith,  virtue,"  &c. 
II  Peter,  1  :  5,  8. 

V.  THE  DIVINE    TENDENCY    OF    GRACE    IN    THE     HEART     IS    TO 

PERFECT  MATURITY.  "  But  when  the  fruit  is  brought  forth,"  that 
is,  when  it  is  manifestly  full  and  ripe.  Now  the  great  end  of 
the  owner  of  the  soil  was  the  bringing  forth  of  this  fruit.  So, 
also,  this  was  the  divine  purpose  in  preparing  the  seed  to  be 
sown.  This  was,  also,  the  object  of  the  sower.  To  this,  tend- 
ed the  sunshine,  the  rains,  and  the  dews.  God  graciously  designs 
the  perfection  of  the  work  he  begins.  "  He  who  hath  begun 
the  good  work,"  &c.  Maturity  of  Christian  character  involves, 

(1.)  The  perfected  graces  of  the  Holy  Spirit. 

(2.)  Deadness  to  the  world. 

(3.)  Spirituality  and  heavenly-mindedness  of  soul, 

(4.)  Entire  conformity  and  resignation  to  the  divine  will, 


PARABLE  OF  THE  TWO  SONS.  37 

(5.)  "  Looking^and  waiting  for  that  blessed  hope,"  &c.     Ti- 
tus^: 13. 

VI.    GOD  TAKES  THE    MATURE   CHRISTIAN    TO    THE  ENJOYMENT 

OF  HIMSELF  IN  GLORY.  "But  when  the  fruit  is  brought  forth, 
immediately  he  putteth  in  the  sickle,  because  the  harvest  is 
come  " —  verse  29.  When  the  Christian  is  meet  for  heavenly 
inheritance.  When  he  has  borne  the  fruit  of  Christian  useful- 
ness. Done  his  generation's  work.  Answered  all  the  designs 
of  his  heavenly  Father,  —  He  then  gives  the  commission  to  the 
angelic  convoy,  as  in  the  case  of  Lazarus,  to  bear  him  to  his 
celestial  home  and  reward.  He  falls  asleep  on  earth  —  he 
awakes  in  glory.  He  dies  to  all  below,  and  lives  in  the  regions 
of  immortality  forevermore.  He  is  not  found  here,  for  he  has 
been  gathered  to  the  assembly  of  the  first  born  ;  he  is  now  en 
rolled  with  the  spirits  of  just  men  made  perfect. 
We  ask  in  conclusion, 

1.  Has  this  work  been  begun  in  your  souls  ?     Have  you  re 
ceived  the  grace  of  God  in  truth  ? 

2.  Are  you  advancing  in  Christian  holiness,  and  going  on 
wards  towards  perfection  ? 

3.  Let  the  heavenly  rewards  be  often  contemplated  to  quick- 
en your  souls,  and  to  elevate  your  desires. 


THE  PARABLE  OF  THE  TWO  SONS. 


"  But  what  think  ye  ?  A  certain  man  bad  two  sons  :  and  he  came  to  the  first,  and  said; 
Son,  go  to  work  to-day  in  my  vineyard.  He  answered  and  said,  I  will  not :  but  after- 
ward  he  repented,  and  went,"  $-c.— .Vatt.,  21 :  £8.  31. 

MANY  of  the  Scribes  and  Pharisees  exhibited  the  most  deep- 
rooted  and  inveterate  prejudice  against  the  Savior's  teaching 
4 


38  SKETCHES    OF    SERMONS. 

and  mission.  Often,  they  endeavored  to  catch  him  in  his  say- 
ings, that  they  might  have  some  charge  against  him.  Jesus 
often,  therefore,  self-convicted  them,  and  out  of  their  own  mouths 
overwhelmed  them  with  confusion.  We  have  a  striking  instance 
of  this,  in  the  passage  connected  with  this  subject.  To  show 
their  perverseness,  the  Savior  addressed  to  them  this  parable,  and 
by  their  own  confessions,  he  involved  them  in  self-condemna- 
tion —  verses  31,  32.  Observe, 

I.    THE  REASONABLE  COMMANDS  OF  THE  FATHER.       "A  Certain 

man  had  two  sons,  and  he  came  to  the  first,  and  said,  Son,  go 
work  to-day  in  my  vineyard  " —  verse  28.  Observe, 

1.  The  nature  of  the  command.     "  To  work  in  the  vineyard." 
Man  was  intended  for  labor.     He  was  made  for  it.     Even  in 
paradise,  our  first  parents  were  called  to  it.     Indolence  is  per- 
nicious to  body,  soul,  spirit,  and  reputation.     It  is  a  withering 
blight.     Labor  is  dignified,  and  productive  both  of  health  and 
enjoyment.      Hence,  the  command  itself  was  reasonable  and 
proper.     God  calls  men  to  the  great  work  of  personal  religion. 
To  work  out  their  own  salvation,  &c.     To  give  diligence  to 
make  their  calling  and  election  sure.    To  work  while  it  is  called 
day.       Soul  work  is  all-important,  the  chief  end  of  life.     Ob- 
serve, 

2.  The  sphere  of  labor  appointed.     The  father's  vineyard. 
A  place  in  which   the  sons  were  personally  interested.     Now 
God's  vineyard  is  his  church.     Into  this  we  are  to  enter  by  per- 
sonal piety,  and  here  we  are  to  grow  in  meetness  for  heaven. 
Here  we  are  to  improve  our  graces,  employ  our  talents,  do  good 
to  men,  and  glorify  God.     Has  not  God  a  right  to  specify  both 
the  sphere  of  duty  and  the  labor  he  demands  ?     Notice, 

3.  The  manner  in  which  the  command  was  delivered.     And 
said,  "  Son,  go  work  to-day,"  &c.     Here  was  nothing  harsh  or 
tyrannical.     He  speaks  with  authority,  but  it  is  with  the  authority 
of  a  parent.     He  addresses  him  as  his  son,  and  thus  conveys 
the  idea  of  the  relationship  subsisting  between  them.     As  son, 
he  owed  his  father  reverence  and  cheerful  obedience.     God  is 


PABABLE  OF  THE  TWO  SONS.  39 

our  heavenly  father.  We  are,  therefore,  all  his  offspring.  He 
is  not  only  the  Author  of  our  being,  but  the  source  of  all  our  mer- 
cies. What  reverence,  obedience,  and  grateful  love  we  owe  to 
him.  We  are  not  our  own  but  his,  for  he  hath  not  only  created 
and  preserved,  but  redeemed  us.  Observe, 

4.  The  period  of  labor  required.  "  Go  work  to-day." 
Daytime  is  working  time.  There  is  light  for  working,  and  op- 
portunity also.  The  period  allotted  for  labor.  God  worked 
during  the  six  days  of  the  creation  of  our  world.  Life  is  the 
day  for  religious  working.  "  Life  is  the  time  to  serve  the 
Lord."  Jesus  said,  "  I  must  work  while  it  is  called  day,"  &c. 
What  a  transient  period  is  the  day  of  life.  How  soon  it  passes 
away.  How  often  interrupted  and  frequently  curtailed  by  sud- 
den and  early  death.  Such  were  the  reasonable  requirements 
of  the  father,  and  the  claims  of  God  on  his  creatures.  Notice, 

II.  THE  STRANGE  AND    DIVERSIFIED    ANSWERS    OF    THE    SONS. 

(1.)  The  first  said,  "I  will  not."  What  disobedience,  inso- 
lence, and  rebellion.  A  direct  and  impertinent  refusal.  What 
baseness,  and  fool  hardihood,  and  filial  ingratitude  it  involved. 
Surely,  of  this  abandoned  son  there  could  be  no  hope. 

(2.)  The  second  said,  "  I  go,  sir."  Here  was  respect,  sub- 
mission, and  promised  obedience.  How  forcibly  and  beautifully 
it  contrasts  with  the  rebellious  rudeness  of  the  other.  God  de- 
mands the  reverence  and  fear  of  his  creatures.  Divine  things 
and  claims  must  be  treated  with  seriousness  and  respect.  But 
observe, 

III.  THE  CONDUCT  OF  THE  SONS  WHICH  so  STRANGELY  CON- 
TRASTED WITH  THE  ANSWERS  GIVEN. 

1.  The  rebellious  son  becomes  penitent  and  obedient.  —  Such 
were  the  publicans  and  sinners  to  whom  John  the  Baptist 
preached.  So,  also,  the  publicans  and  sinners  to  whom  the 
Savior  preached.  They  notoriously  despised  sacred  things. 
Were  adandoned  and  profligate,  yet  they  repented  and  obeyed 
the  Baptist,  they  repented  and  received  salvation  from  Christ 
Jesus.  How  often  it  has  been  so.  Cavilling  sceptics  —  pro- 


40  SKETCHES    OF    SERfcONS. 

fane  scoffers.  The  openly  profane  have  heard  and  believed 
the  gospel,  to  the  salvation  of  their  souls.  The  chief  of  sin- 
ners have  been  brought  to  Christ.  Zaccheus,  the  tax-gatherer. 
The  woman  who  was  a  sinner.  The  dying  thief.  The  Cor- 
inthian convert.  John  Bunyan,  the  swearing  tinker,  and  myri- 
ads of  like  character  and  condition. 

2.  The  courteous  son  was  disobedient  and  deceiving.  All 
he  did  was  to  be  civil  and  promise  fairly.  For  of  him  it  is 
said,  "  He  went  not."  Such  were  the  scribes  and  pharisees. 
They  made  high  pretensions ;  they  professed  much,  talked 
much.  But,  alas  !  this  was  all ;  they  said,  and  did  not.  It  was 
merely  Lord,  Lord,  in  the  mouth,  but  they  did  not  the  things 
which  were  commanded.  They  repented  not  of  sin.  They 
believed  not  in  Christ.  They  were  not  sincere  workers  of 
godliness  before  the  Lord.  How  fearfully  this  will  apply, 

(1.)  To  many  children  of  religious  parents.  They  attend 
with  them  on  the  means  of  grace.  They  are  moral,  respectful 
in  their  religious  conversation,  they  promise  fair,  but  "  go  not." 

(2.)  To  many  who  regularly  frequent  the  House  of  God. 
They  attend,  and  listen,  and  seem  interested ;  but  they  move 
not  in  the  way  of  repentance  and  holiness. 

(3.)  It  is  a  faithful  picture  of  many  professors.  All  their 
religion  is  in  name,  in  show,  —  in  outside  appearance.  They 
walk  not  in  Christ's  vineyard.  They  are  not  spiritual,  or  useful, 
trees  with  leaves  without  fruit.  Cyphers,  cucumbers  of  the 
ground.  How  fearful  this  state  !  How  awful  their  doom ! 

Learn, 

1.  The  efficacy  of  the  grace  of  God  to  save  the  vilest  of  sin- 
ners. 

2.  The   importance  of  experimental  and  practical  religion 


PARABLE  OF  THE  DEBTORS.  41 


THE  PARABLE  OF  THE  DEBTORS. 


"  Therefore  ia  the  kingdom  of  heaven  likened  unto  a  certain  king,  who  would  take  ae- 
eour.t  of  his  servant*.  And  when  he  had  begun  to  reckon,  one  wag  brought  unto  him, 
who  owed  him  ten  ihouaand  talents,"  &.c Vutf.,  18:  23,35. 

THE  religion  of  the  New  Testament  is  evidently  one  of 
goodness  and  mercy.  Its  very  essence  is  love,  —  love  to  God, 
and  love  to  man.  How  this  was  exhibited  in  the  life  and  doc- 
trines of  the  Lord  Jesus  Christ !  He  was  embodied  goodness, 
—  incarnate  mercy.  He  came  to  establish  an  empire  of  clem- 
ency and  kindness  in  our  world.  He  insisted  on  his  disciples 
cultivating  a  merciful  and  forgiving  spirit.  Out  of  a  conversa- 
tion with  Peter  on  this  subject,  the  parable  before  us  originated. 
See  verse  21,  22. —  The  kingdom  of  heaven,  or  the  great  prin- 
ciples of  the  gospel,  are  beautifully  set  forth  in  the  figurative 
sketch  before  us.  Observe, 

I.  THE  KING  AND  THE  CONDUCT  HE  ADOPTED.     This  monarch 
is  represented  as  one  of  great  dignity  and  wealth.     It  is  also  to 
be  remarked,  that  he  took  exact  observation  of  the  state  of  his 
affairs,  and  the  accounts  of  his  servants.     He  was  not  indolent 
or  neglectful  of  the  concerns  of  his  kingdom.     God  is,  doubt- 
less, prefigured  in   the  king  before  us.     He  is  of  boundless 
authority,  riches,  and  glory.     All  creatures  are  under  his  con- 
trol, and  subject  to  his  dominion.     He   has   always  an   exact 
knowledge  of  the  state  and  concerns  of  all  his  creatures.     His 
rule  is  one  of  exactness,  order,  and  wisdom.     Observe, 

II.  THE  INDEBTED  SERVANT.     "  One  was  brought  unto  him 
who  owed  him  ten  thousand  talents."     This  person  represented 
as  a  servant,  doubtless  signifies  more  properly  a  petty  prince,  or 
one  employed  to  collect  the  revenue  in  some  district  of  the 
kingdom.     His  arrears  were  fearful,  "  ten  thousand  talents." 
If  even  of  silver,  a  sum  upwards  of  three  millions  pounds  ster- 
ling.    It  is  not  said  how  he  came  to  be  so  deeply  involved  in 


VA  SKETCHES    OF    SERMONS. 

debt.  Whether  by  misfortune,  imprudence,  or  lavish  extrava- 
gance. He  was  also  entirely  insolvent.  "  He  had  not  to  pay 
his  lord.1'  No  reference  is  made  even  to  compounding  with 
him.  How  exactly  does  this  portray  the  true  state  of  the  sin- 
ner. A  debtor  to  God.  The  debt  immense,  incalculable.  A 
debt  that  has  been  accumulating  from  the  moment  of  his  birth. 
A  debt  of  which  he  cannot  pay  the  smallest  dividend,  utterly 
insolvent  "  Poor  and  wretched,  and  blind,  and  naked."  With- 
out God  and  without  hope  in  the  world.  Observe, 

III.  THE  COURSE  THE  KING  ADOPTED. 

1.  He  reasonably  demanded  payment.     This  was  his  equitable 
claim.     God  requires  the  yielding  of  loyal  obedience  to  hirrt. 
The  perfect  love  of  the  heart,  and  the  willing  service  of  the 
life. 

2.  He  justly  insisted  on  his  punishment.     "  Commanded  him 
to   be   sold,"   &c.     This  was  the  regal   right,  the  understood 
terms  —  the  covenant  between  them.     God  has  a  just  right  to 
punish.     He  may  justly  inflict  his  displeasure.     But, 

3.  Moved  by  compassion,  he  freely  forgave  him.     "  The  ser- 
vant, therefore,  fell  down  and  worshipped  him,"  &c. — verse  26. 
The  debt  was  not  denied,  but  acknowledged.     His  claims  were 
not  disputed.     But  his  patience  and  clemency  were  supplicated  ; 
and,  moved  by  noble  generosity,  he  freely  and  entirely  forgave 
the   debt.     What  an  extraordinary  instance  of  goodness   and 
compassion.     How  beautifully  does  it  set  forth  the  clemency  of 
God  to  penitent,  believing  sinners.     When  brought  to  feel  their 
utter  insolvency.     When  they  cast  themselves  on  the  mercy  of 

.  God  in  Christ  Jesus.  When  they  earnestly  plead  for  pardon. 
Then  God,  moved  by  the  graciousness  of  his  nature,  freely  for- 
gives their  sins,  blotting  them  out  as  a  cloud,  &c.  "  There  is 
forgiveness  with  thee,"  &c.  "  He  who  confesseth  and  for- 
saketh,  shall  obtain  mercy."  And  no  matter  how  great  the 
debt,  he  says,  "  Come  now  and  let  us  reason  together,"  &c. 
Notice, 

IV.  THE  UNMERCIFUL  SPIRIT  THE  FORGIVEN  DEBTOR  DISPLAY 


PARABLE  OF  THE  DEBTOHS.  43 

ED.  "  But  the  same  servant  went  out  and  found  one  of  his  fel- 
low-servants, who  owed  him  a  hundred  pence,  and  he  laid  hands 
on  him,"  &c.  (1.)  Observe,  the  debt  owed  by  the  fellow-ser- 
vant was  small,  "  a  hundred  pence,"  about  three  pounds  four 
shillings  and  seven  pence. 

(2.)  He,  too,  had  nothing  to  pay  with.  Lacked  the  ability  to 
meet  the  demand. 

(3.)  He  was  willing,  if  time  were  given,  to  meet  the  claim. 

(4.)  He  humbly  and  earnestly  entreated  his  compassion. 

(5.)  But  the  pardoned  debtor  was  inexorable.  He  acted  vio 
lently,  "  seized  him  by  the  throat,"  &c. 

(6.)  He  exercised  no  forbearance,  but  at  once  thrust  him  into 
prison,  —  verse  30.  What  vile  forgetfulness  of  the  clemency 
which  had  been  shewn  to  him  !  What  want  of  feeling  and 
sympathy  for  an  unfortunate  fellow-creature !  Observe,  what 
a  picture  of  man's  unmercifulness  to  man. 

V.  THE  COURSE  WHICH  THE  KING  THEN  ADOPTED.  "  So  when 
his*fello\*-servants  saw  what  was  done  they  were  very  sorry, 
and  came  and  told  unto  their  lord  all  that  was  done.  Then  his 
lord,  after  that  he  had  called  him,  said  unto  him,  "  O  thou 
wicked  servant,"  &c.  —  verse  31,  32.  Here  his  hard-hearted- 
ness  was  laid  before  him.  His  wickedness  asserted,  and  the 
course  of  conduct  he  ought  to  have  pursued,  pointed  out — verse 
33.  The  anger  of  the  king  was  excited,  and  in  his  displeasure 
he  reversed  his  own  merciful  decision,  and  consigned  him  to 
the  tormentors  —  verse  34.  The  conduct  of  the  king,  as  described 
by  Jesus,  is  the  precise  mode  God  will  deal  with  the  inclement 
and  unmerciful.  "  So,  likewise,  shall  my  heavenly  Father  do 
also  unto  you,  if  ye  from  your  hearts  forgive  not  every  one 
his  brother  their  trespasses  "  —  verse  35. 

Observe,  God  requires  that  we  should  be  merciful,  even  as  he 
is  merciful.  That  our  mercy  must  extend  to  all  our  enemies, 
and  that  it  must  be  hearty  and  sincere.  He  requires  this  not 
as  the  meritorious  ground  of  our  acceptance,  but  as  the  evi- 
dence of  our  love  to  Him,  and  as  the  fruit  of  his  grace  within 


44  SKETCHES    OF    SERMONS. 

I 

us.  That  when  this  is  not  evinced,  he  will  not  accept  or  save. 
That  an  unforgiving  spirit  alike  disqualifies  for  his  kingdom  on 
earth,  and  his  glory  in  heaven. 


THE    PARABLE    OP   THE    NET. 


"Again,  the  kingdom  of  heaven  is  like  unto  a  net,  that  was  cait  into  the  lea,  and 
gathered  of  every  kind :  Which,  when  it  wa.«  full,  they  drew  to  shore,  and  sat  down,  and 
gathered  the  good  into  vessel*,  but  cast  the  bad  away,"  i.c.  —  Matt,,  13:  47,50. 

THE  Redeemer's  parables  were  calculated  to  interest  all 
classes  of  persons.  The  laborer,  the  sower,  the  shepherd,  and 
the  fisherman,  all  had  divine  truth  brought  ^down  to  their  ca- 
pacity, and  illustrated  by  the  peculiarities  of  their  several  em- 
ployments. In  this  parable  the  Savior  represents  the  kingdom 
of  heaven  as  like  unto  the  net,  which  being  cast  into  the  sea, 
encloses  within  it  all  kinds  of  fish,  and  which,  when  full  and 
brought  to  the  shore,  the  good  are  separated  from  the  bad.  So 
says  the  Great  Teacher  shall  it  be  at  the  end  of  the  world. 
The  angels  shall  come  forth  and  sever  the  wicked  from  among 
the  just,  &c.  —  verse  49,  50.  Observe, 

I.  THE  STATE  IN  WHICH  MEN  ARE  BY  NATURE.       In    the  World, 

represented  in  the  parable  by  the  sea.  The  world,  as  distin- 
guished from  the  church,  like  the  sea,  is  an  element  of  rest- 
lessness and  peril.  A  state  of  imminent  danger  to  the  best 
interests  of  the  soul.  In  this  state  all  unconverted  men  are 
found.  Hence,  as  the  sea  abounds  with  fishes  of  every  kind, 
so  the  world  with  sinners  of  all  descriptions.  Here  are  all  the 
various  grades  of  moral  evil,  —  from  the  self-righteous  moralist 
to  the  vilest  profligate,  or  daring  blasphemer. 

II.  OBSERVE  THE  ONLY  MEANS  OF  EXTRICATING  MEN  is  BY 


THE    PARABLE    OF    THE    NET.  45 

TUB  GOSPEL.  This  is  the  net  of  the  parabie.  Just  as  the  net 
is  adapted  to  enclose  the  fish  in  the  sea,  so  is  the  gospel  to  save 
sinners.  . 

1.  It  comes  down  to  their  circumstances  of  moral  wretched- 
ness.    It  recognizes  them  as  fallen  and  perishing,  and  it  con- 
templates their  deliverance.     It  announces  their  ruin,  and  pro- 
claims their  help.     It  asserts  their  disease,  and  offers  the  healing 
balm. 

2.  It  is  adapted  to  the  circumstances  of  all  sinners.     Like  a 
large  drag  net,  it  comprehends  in  its  design  the  rescue  of  all 
men.     It  embraces  the  wide  world.     It  is  addressed  to  every 
creature.     It  speaks  to  man  as  man,  and  reveals  a  Savior  to 
every    perishing    sinner.     Hence   the   commission   given    by 
Christ  to  the  disciples.     Mark,  16  :  15. 

3.  The  gospel  exclusively  is  adapted  to  save  sinners.     It  is 
God's  expedient,  and  replete  with  his  unerring  wisdom.     It  is 
the  power  of   God  to  salvation  to  every  one  that   believeth. 
Faith  cometh  by  hearing  it,  and  salvation  through  faith.     We 
know  of  no  other  means  of  men  obtaining  justification,  holiness, 
and  eternal  life. 

III.  THE  GOSPEL  MUST  BE  CONNECTED  WITH  ACTIVE  INSTRU- 
MENTALITY. Thus  the  net  must  be  employed.  It  must  be  cast 
into  the  sea.  So  the  gospel  must  be  preached.  How  can  men 
hear  without  a  preacher  ?  Observe, 

1.  God  has  appointed  the  Christian  ministry  for  this  end. 
He  called,  qualified,  and  sent  forth  the  apostles  and  evangelists 
to  cast  this  net  into  the  sea.     To  preach  the  gospel.     He  does 
so  still.     He  raises  up  holy,  benevolent,  and  zealous  ministers 
to  give  themselves  earnestly  and  devotedly  to  fishing  for  souls. 
Jesus  says  now,  as  in  the  days  of  his  flesh,  "  Follow  me,  and 
I  will  make/you  fishers  of  men."     Observe, 

2.  That  preaching  the  gospel  is  an  arduous,  laborious  work. 
Few  occupations  involve  more  toil  and  fatigue,  and  self-denial, 
than  that  of  the  fisherman.     Such,  also,  is  the  laborious  calling 
of  the  Christian  minister.     He  must  be  wholly  given  to  it  in 


46  SKETCHES    OF    SERMONS. 

heart  and  holy  desire  for  the  good  of  souls.  Instant  in  season 
and  out  of  season,  He  must  sacrifice  the  love  of  ease,  and  the 
honors,  an<J  rewards  of  the  world,  and  bear  the  cross  of  his  Di- 
vine Master.  He  must  tread  in  the  self-denying  steps  of  his 
blessed  Lord.  He  must  not  shun  to  declare  the  whole  counsel 
of  God.  He  must  bear  the  truth  to  men  under  all  circum- 
stances, and  at  all  hazards.  The  early  preachers  of  the  cross, 
as  well  as  modern  missionaries,  hazarded  their  lives  for  Christ 
and  his  cause.  Observe, 

IV.  THAT  THE  GOSPEL  CANNOT  POSSIBLY   BE  PREACHED  IN 
TAIN.    "  The  net  cast  into  the  sea  gathered  of  every  kind  "  — 
verse  47.     Hence  the  intentions  of  the  fisherman  were  answer- 
ed.    He  did  not  employ  his  net  in  vain.     So  God  has  engaged 
that  his  word  shall  not  return  unto  Him  void.     Isaiah,  55 :  10, 
11.     The  success  of  the  gospel  has  been  varied.     Sometimes 
multitudes  of  men  have  been  converted,  as  on  the  day  of  Pen- 
tecost.    During  the  ministry  of  Wesley  and  Whitefield,  and 
others.     But  in  all   ages  and  countries,  where  the  cross  has 
been  lifted  up,  sinners  have  been  drawn  out  of  the  world  to 
Christ.     It  is  so  now,  both  in  our  own  and  in  heathen  lands.     It 
shall  be  very  successfully  so,  introductory  to  the  millenial  reign 
of  the  Savior.     See  Isaiah,  60  :  7,  8,  &c.     Notice, 

V.  THAT  ALL  BROUGHT  INTO  CHRIST'S  VISIBLE  CHURCH  ARE 
NOT  CONVERTED  PERSONS.     The  net  enclosed  "  of  every  kind." 
Not  only  will  the  gospel  save  men  of  all  ranks  and  ages,  and 
conditions,  but  it  will  bring  many  into  the  outward  kingdom  of 
Christ,  who  are  not  regenerated,  spiritual  persons.    Good  and  bad. 

(1.)  Many  hypocrites,  as  Judas,  Ananias  and  Sapphira,  &c. 
(2.)  Many  formalists,  having  only  a  name  to  live,  &c. 
(3.)  Many  inconsistent.     Who  run  well  for  a  season,  but  who 
are  hindered,  dec.     Who  make  shipwreck,  &c.     ^fc      •> 

VI.  THAT  IN  THE  DAY  OF  JUDGMENT  THERE  WILL  BE  A  COM- 
PLETE   SEPARATION    OF   THE  RIGHTEOUS  AND  THE    WICKED.      Set 

rer.  48,  49. 

(1.)  The  period  certified  is  when  the  net  is  full  and  brough* 


PARABLE  OF  THE  DAY  LABORERS.  47 

to  the  shore.  When  the  gospel  dispensation  is  consummated. 
The  end  of  the  world. 

(2.)  The  agency  is  that  of  angels,  the  ministers  of  the  divine 
judgments.  See  parable  of  the  wheat  and  tares  —  verse  39. 

(3.)  The  scrutiny  will  be  exact.  All  the  good  will  be 
gathered  out.  Every  sincere  believer  will  be  recognized  and 
exalted.  Every  hypocrite  and  unconverted  person  will  be  de- 
tected. Escape  will  be  impossible. 

(4.)  The  decision  to  the  ungodly  will  be  awful  and  final. 
"  Cast  away."  "  Cast  into  the  furnace  of  fire,"  &c.  —  verse 
30.  Without  hope,  —  the  subjects  of  weeping  and  wailing,  and 
gnashing  of  teeth. 

(5.)  The  salvation  of  the  righteous  will  be  certain.  "  Hap- 
py the  people  in  such  a  case,"  &c. 


THE  PARABLE  OF  THE  DAY  LABORERS. 


"  For  the  kingdom  of  heaven  is  tike  unto  a  man  that  was  a  householder,  who  went  out 
early  in  the  morning  to  hire  laborers  into  bis  vineyard.  And  when  he  had  agreed  with 
the  laborers  for  a  penny  a  day,  he  sent  them  into  his  vineyard,"  &c.  — Matt.,  20:  1,  15. 

BY  some  this  parable  has  been  supposed  to  refer  to  the  vari- 
ous periods  of  life,  when  persons  are  converted  and  enter  into 
the  service  of  the  Lord  Jesus  Christ.  And  hence  those  en- 
gaged at  the  eleventh  hour  are  supposed  to  refer  to  persons  be- 
coming religious  in  old  age,  or  to  a  death-bed  repentance.  It 
is  very  obvious  that  nothing  of  this  kind  was  intended  to  be 
conveyed  to  us  by  the  Great  Teacher.  The  whole  scope  of 
the  parable  is  to  shew  that  God,  in  the  exercise  of  a  gracious 
sovereignty,  may  dispose  of  his  rewards  to  those  who  are  late 
introduced  into  his  vineyard,  and  whose  period  of  labor  is 


40  SKETCHES    OF    SERMONS. 

therefore  of  very  short  duration.  Hence  God  may  give  the 
same  spiritual  or  eternal  blessings  to  the  Gentiles  last  called, 
as  he  did  to  the  Jews  ;  or  to  the  nations  who  shall  be  last  con- 
verted to  the  faith,  as  he  did  to  those  converted  by  the  apostles 
and  earliest  preachers  of  the  gospel.  To  all  he  will  be  faithful 
in  giving  the  promised  rewards,  and  to  some  he  may  justly  do 
this  who  have  labored  but  one  hour  in  his  service.  Observe, 
however,  several  very  important  principles  which  the  parable 
contains. 

I.  THE     CONDITION,    SPIRITUALLY,    IF    WHICH    SINNERS    LIVE. 

"  Idle,"  during  the  day  of  life.  "  Idle,"  with  the  powers  and 
facilities  of  labor.  "  Idle,"  though  accountable  to  God,  and 
notwithstanding  his  high  claims  upon  their  service.  With 
death,  and  judgment,  and  eternity  before  them,  still  idle  as  to 
the  great  work  of  godliness. 

II.  THE    GREAT    DESIGN    OF    THE    CHRISTIAN    MINISTRY    IS  TO 
URGE  MEN  TO  A  REGARD    TO    THE    DUTIES    OF    RELIGION.       Hence 

they  must  shew  men  the  folly  and  wickedness  of  neglecting 
their  souls.  That  the  toils  of  sin  are  infinitely  more  severe  and 
degrading  than  the  service  of  the  Savior.  That  Christ's  labor 
is  sweet  and  refreshing,  and  in  bearing  his  yoke,  men  find  rest 
to  their  souls.  Men  must  be  urged  to  the  work, 

1.  Of  solemn  consideration.     A  review  of  their  past  lives, 
&c.     Their  present  condition.     One  great  reason  of  men's  un- 
concern about  their  soul  is,  they  do  not  consider.     Hence  the 
iequirement   of  heaven  is,  "  that  they  consider  their   ways." 
Hence  the  expostulation.     Isaiah,  1 :  2,  3.     Then  there  is  the 
work, 

2.  Of  sincere    repentance.     "  Repentance    towards    God." 
A  repentance  involving  in  it  conviction  of  sin  —  contrition  and 
sorrow  for  sin  —  breaking  off  from  sin,  and  turning  to  the  Lord 
with  full  purpose  of  heart.     An  entire  change  of  heart  and  life 
in  respect  of  sin.     See  Isaiah,  1  :  16,  &c.     Where  fruits  meet 
for  repentance  are  brought  forth. 

3.  Of  faith  in  the  Lord  Jesus  Christ.     Jesus  answered  and 


PARABLE  OF  THE  DAY  LABORERS.  49 

said  unto  them,  "  This  is  the  work  of  God  that  ye  believe  on 
him  whom  He  hath  sent."  John,6  :  29.  Hence  the  disciples  went 
forth,  and  preached  that  men  should  repent  and  believe  the 
gospel 

III.  THAT  THE  CHURCH  OF  GOD  is  A  SPHERE  OF  LABOR   AND 
ACTIVITY.     Hence  Christ's  disciples  are  to  be  working  disciples. 
Men  are  introduced  into  the  gospel,  not  only  to  enjoy  its  fruits, 
but  to  work  therein.     True  religion  is  eminently  practical.     It 
is  the   devotion  of  the   heart  and  life  to  God.     It  is  walking  in 
the  way  of  his  commandments.     It  is   doing   the    will    of  our 
Father  in  heaven.     There  are  works  of  devotion  —  works  of 
self-denial  —  works  of  benevolence  and  mercy.     These  works 
are  fully  specified  in  the  word  of  God.     And  for  the  discharge 
of  them,  sufficient  grace  is  provided. 

IV.  THAT  GOD  WILL  RECKON  WITH  HIS  SERVANTS,  AND  RE- 
WARD THEM  WHEN  THE  DAY  OF   LABOR   IS    PAST.      Let   it  not    be 

forgotten  that  God  has  a  right  to  all  we  are,  and  to  all  we  can 
do.  We  never  can  place  the  Lord  under  any  obligations  by 
anything  we  do  for  Him.  But  in  mercy  and  goodness  to  us, 
he  hath  promised  great  and  munificent  rewards  to  all  his  faith- 
ful servants.  There  are  rewards  in  God's  service.  For  in 
keeping  his  commands,  there  is  great  reward.  But  the  chief 
rewards  of  godliness, 

1.  Are  reserved   until   after  death.     "  Be  thou  faithful  unto 
death,"  &c.     "  He  that  endureth  to  the  end,"  &c.     So  in  the 
parable,  "  when  the  even  was  come  "  —  verse  8.     The  day  of 
life  past. 

2.  These  rewards  will  be  great.     Not  merely  equitable  re- 
muneration.    For,  alas!  what   would   that   be   to  unprofitable 
servants.     But,  according  to  his   rich  and  overflowing  mercy, 
the  infinite   bountifulness  of  his  nature,  through  the  immeasur- 
able   merits   of    the    Mediator,  will    he    abundantly    bless   us. 
These  rewards  according  to  human  calculation, 

3.  Will  not  be  always  proportionate.     Those  hired  at  the 
eleventh  hour  will  receive  the  penny.     The  last  converts,  as 

5 


M)  SKETCHES    OF    SERMONS. 

well  as  the  early  ones,  will  be  crowned  with  glory,  immortality, 
and  eternal  life.  None  will  receive  less  than  they  expected, 
but  many  infinitely  more.  The  rewards, 

3.  Will  be  eternal.  An  eternity  of  rest  after  toil.  An 
eternity  of  peace  after  the  troubles  of  life.  An  eternity  of 
joy  after  grief,  and  at  God's  right  hand,  pleasures  for  evermore. 
A  crown  of  glory  that  fadeth  not  away. 

Learn, 

1.  That  the  sovereignty  of  God,  exhibited  in  this  parable,  is 
a  sovereignty  that  inflicts  no  wrong  on  any  of  his  creatures. 
It  is  merciful  to  all,  though  especially  merciful  to  some. 

2.  How   necessary  to   cherish  a  candid  and  generous  spirit 
towards  others.     We  should  rejoice  in  the  abundant  blessing  and 
privileges  which  some  enjoy.     Our  eye  ought  not  to  be  evil, 
because  God  is  good  —  verse  15. 

3.  Human  conclusions  will,  in  many  cases,  be  reversed  in  the 
last  day.     "  So  the  last  shall  be  first,  and  the  first  last."  &c. 
—  verse  16. 


THE  PARABLE  OF  THE  LOST  SHEEP. 


"  And  he  spake  this  parable  unto  them,  saying,  What  man  of  you,  having  a  hundred 
sheep,  if  ho  lose  one  of  them,  doth  not  leave  the  ninety  nnd  nine  in  the  wilderness,  and 
go  after  that  which  is  lost,  until  he  find  it  ?  "  &c.  —  Luke,  15 :  3, 7. 

THE  Scribes  and  Pharisees  were  exceedingly  indignant  with 
Christ,  because  he  ate  and  drank  with  publicans  and  sinners. 
As  the  professed  Messiah  they  expected  to  have  engaged  all  his 
attention,  and  they  desired  that  he  would  treat  the  profane  and 
irreligious  with  the  contempt  and  scorn  which  they  ever  dis- 
played towards  them.  Instead  of  this,  Christ  mingled  among 


PARABLE    OF    TH£    LOS!    SHEEP.  51 

them,  addressed  them  in  his  gracious  discourses,  and  received 
with  open  arms  all  who  came  in  penitence  and  faith  to 
Him.  To  justify  this  course  was  the  design  of  the  parable 
which  he  now  delivered  to  them.  Observe,  the  endangered 
wanderer — the  kindly  shepherd  —  and  the  joyous  exultation. 
Observe, 

I.  THE  ENDANGERED  WANDERER.  The  parable  supposes  a 
sheep  of  the  fold  to  have  wandered  and  been  lost,  a  striking  and 
fit  description  of  man's  natural  condition.  This  is  most  forcibly 
expressed  by  the  evangelical  prophet  who  says,  "  All  we  like 
sheep  have  gone  astray  :  we  have  turned  every  one  to  his  own 
way."  Isaiah,  53  :  6.  This  is  a  great  doctrinal  truth, —  the  fall 
of  man,  and  the  ruin  and  depravity  of  the  whole  species. 
Prophets,  the  Lord  Jesus,  and  apostles,  all  teach  and  insist  on 
this  truth.  Man  has  wandered, 

1.  From  the  authority  of  God.      Thrown  off  divine  control 
—  said  to  the  Most  High,  "Depart  from  us,"  &c.      He  is  de« 
scribed  as  despising  and  contemning  Jehovah.       Acting  as   a 
traitor  and  rebel  against  the  sovereign  authority  of  God.       He 
would   not  have  the  Lord  even   in    his    thoughts.      He    has 
wandered, 

2.  From  the  family  of  God.      He  was  once  in  league  with 
holy   angels.      Most   probably  they  were  his  companions,  we 
know  they  were  his  friends.       How  holy,  and  happy,  the  family 
of  man  in  innocency.     But  by  apostacy  man  lost  his  birthright. 
Became  an  outcast,  &c.     His  being  driven  out  of  Eden  was  the 
visible  sign  of  his  having  wandered  from  the    family   of  God. 
Observe, 

3.  He  has  wandered  in  the  way  of  peril  and  death.     The  ten- 
dency of  sin  is  towards  death.      It  is  the  way  of  death.      Sin, 
when  it  is  finished,  bringeth  forth  death.      The  threatened  sen- 
tence was,  "  dying  thou  shalt  die."      The  wandering  sinner  is 
seeking  death  in  the  error  of  his  ways.      The  end  of  his  course 
is  inevitably  death.     Observe, 

4.  The  sinner  would  wander  endlessly  but  for  the  intervention 


OZ  SKETCHES    OF    SERMONS. 

of  divine  grace.  This  can  easily  be  accounted  for,  if  you  re 
member,  there  are  no  desires  after  God,  no  holiness  in  the  heart 
of  man  by  nature.  His  tendencies  are  all  downward  and  to- 
wards perdition.  Satan,  who  exercises  dominion  over  him, 
would  beguile  him,  and  seduce  him  away  from  God  and  safety. 
The  habit  of  sinning  would  greatly  increase  his  love  of  evil, 
and  his  dislike  of  holy  things.  Observe  then, 

II.  THE  KINDLY   SHEPHERD.      He  pities.      He    seeks.      He 
restores  the  wanderer.     How  applicable  this  to  the  Savior. 

1.  He  compassionated  man  in  his  fallen  and  ruined  condition. 
Hence  the  scheme  of  redemption  is  ever  attributed  to  the  pure 
compassion  of  God. 

"  Ho  saw  us  ruined  by  the  fall, 
And  loved  us  notwithstanding  all." 

"  When  we  were  without  strength,"  &c.  See  Titus,  3  :  3,  7. 
Compassion  moved  his  heart,  and  induced  him  to  undertake  our 
recovery  and  salvation. 

2.  He  actually  came  to  seek  the  wanderer.     Jesus  left  heaven, 
and  laid  aside  his  glory,  and  became  a  man,  —  the  subject  of 
poverty  and  reproach,  and  suffering,  that  he  might  find  the  wan- 
derer.    "  This  is  a  faithful  saying,  and  worthy  of  all  accepta- 
tion," &c.     "  The  Son  of  man  came  to  seek  and  to  save  that 
which  is  lost."     For  this  he  lived,  and  suffered,  and  died. 

"  Jesus  sought  me  when  a  stranger, 

Wandering  from  the  fold  of  God, 
He  to  rescue  me  from  danger, 
Interposed  his  precious  blood." 

3.  He  finds  and  restores  the  wanderer.       He    did   so  in   the 
days  of  his  flesh.     He  does  so  now  by  the  ministry  of  the  gos- 
pel.    All  the  saved  and  happy  spirits  received  into  heaven  from 
our  world,  —  were  the  sought  and  found  of  the  Savior.      Are 
not  many  of  you  among  the  number  who  can  sing,  "  He   res- 
toreth  my  soul."'      W  ?  hope  most  of  you  have  been  found  by 


PARABLE    OF    THE    LOST    SHEEP.  53 

Christ.  Among  the  wanderers  fount/  by  Christ  are  sinners  of  all 
descriptions  and  of  all  grades  of  guilt.  Some  he  found  in  the 
polluted  haunts  of  profligacy.  Others  in  the  mazes  of  worldli- 
ness.  Others  in  the  deceitful  paths  of  pleasure.  But  they  were 
all  in  the  way  which  leadeth  to  death.  All  would  have  perished 
had  they  not  been  sought  out  and  found  by  him.  Observe, 

III.  THE  JOYOUS  RESULTS.     "  And  when  he  hath  found  it  he 
layeth  it  on  his  shoulders,  rejoicing,"  &c. 

1.  The  shepherd  rejoices  in  the  attainment  of  his  gracious 
purposes.     He  highly  values  the  straying  sheep.     His  best  feel- 
ings are  now  gratified.       Jesus  is  represented  as  seeing  of  the 
travail  of  his  soul  and  being  satisfied.     This  was  the  end  of  his 
sorrows  and  griefs, —  the  joy  set  before  him.      In   the  rescue 
and  elevation  of  his  fallen  creatures,  his  benevolent  spirit  over- 
flows with  rapturous  delight. 

2.  Angels  also  rejoice:  ver.  7.     They  are  deeply  interested  in 
the  destiny  of  man.     They  have  often  been  messengers  of  mer- 
cy to  our  world.      They  hailed  the  advent  of  the  Savior   with 
great  joy.     They  exult  in  the  sinner's  conversion,  and  they  bear 
the  souls  of  the  rescued  to  the  habitations  of  the  blessed.     Their 
love  to  God,  their  love  of  holiness,  and  their  love  to  man,  in- 
duce them  to  rejoice  in  the  sinner's  salvation. 

3.  The  restored  wanderer  also  rejoices.      He  sings,  "  I  will 
praise  thee,"  &c.     He  invites  others  to  hear  what  God  has  done 
for  his  soul.     He  goes  on  his  spiritual  way  rejoicing.       He  re- 
joices with  joy  unspeakable  and  full  of  glory. 

4.  All  spiritual  persons  acquainted  with  the  sinner's  restora- 
tion rejoice.     The  minister.     The  parent.     The  friend.      The 
church.     None   but  the  self-righteous  and  pharisaic,  envy  and 
repine.     And  in  proportion  to  the  danger  and  hopelessness  of 
the  sinner's  state,  is  the  exultation  in  his  being  found  by  Christ. 
We  ask  in  conclusion, 

1.  Are  you  still  wandering  ?     If  so,  oh  stop  !      "Reflect,  and 
hear  the  voice  of  the  seeking  Savior. 
5* 


54  SKETCHES    OF    SERMONS. 

2.  Are  you  found  and  restored  ?      Give  God  the  praise,  and 
glorify  Him  with  your  bodies  and  souls,  which  are  His. 


THE  PRODIGAL  SON. 


"  And  he  said,  A  certain  man  bad  two  sons :  and  the  younger  of  them  said  to  his  father, 
Father,  give  me  the  portion  of  goods  that  falleth  to  me.  And  he  divided  unto  them  his 
liring,"  &.C.— Luke,  15:  11,  16. 

OF  all  the  Savior's  parables,  this  is  one  of  the  most  interest- 
ing and  affecting.  It  is  impossible  to  read  it  without  being  struck 
with  the  felicity  of  its  descriptions,  and  the  tenderness  and  com- 
passion which  it  breathes  throughout.  Surely  sin  was  never 
painted  in  more  striking  colors,  or  human  wretchedness  in  more 
piteous  strains.  And  where  can  we  find  such  an  instance  of  the 
paternal  love  and  compassion,  as  is  presented  to  us  in  the  con- 
duct of  the  father  ?  Let  us  then  examine  and  dilate  on  the  im- 
portant particulars  it  presents  to  our  view.  Let  us  look  at  the 
prodigal, 

I.  IN  HIS  ORIGINAL  CIRCUMSTANCES  OF  HONOR  AND  HAPPINESS. 

He  was  in  his  father's  house  a  partaker  of  all  its  comforts  and 
enjoyments.  The  object  of  paternal  affection,  bearing  the  hon- 
ored name,  and  moving  in  the  honored  rank  of  his  family. 
This  was  man's  original  state, —  upright,  innocent,  and  happy. 
God  his  Father.  Eden  his  home.  The  earth  his  domain. 
Angels  his  companions.  Bliss  his  portion.  All  that  divine 
wisdom  and  love  could  provide,  he  possessed.  All  that  he 
could  really  enjoy  was  provided.  An  ample  portion  was  his 
inheritance.  See  him, 

II.  IN  THE  ARROGANCE  OF    HIS    PRESUMPTUOUS    CLAIM.       What 


PARABLE    OF    THE    PRODIGAL    SON.  55 

did  he  really  want  ?  Where  could  he  be  more  dignified  or  hap- 
py ?  But  he  seeks  to  have  his  portion  to  himself.  He  desires 
to  do  with  it  as  he  pleases.  He  seeks  to  throw  off  parental 
restraints  and  control.  He  deems  himself  sufficient  for  the 
management  of  his  own  concerns.  What  was  the  original  sin 
but  throwing  off  God's  restraints,  though  reasonable  and  kind, 
and  really  for  man's  good  ?  He  desired  to  act  as  he  pleased, 
and  to  have  his  powers  and  possessions  at  his  own  disposal. 
Alas !  this  claim  was  foolish,  ungrateful,  and  as  the  sequel 
shews,  fatal  to  his  hopes  and  happiness.  Observe  him, 

III.  IN  HIS  DISSIPATED  WANDERINGS.  His  portion  awarded 
him,  he  flies  the  paternal  roof,  escapes  the  parental  jurisdiction, 
and  goes  into  a  far  country.  Sin  is  the  soul's  moral  departure 
from  God.  Sinning  is  wandering  from  his  family,  and  throwing 
off  his  authority.  Every  step  in  the  course  of  transgression,  is 
going  further  and  further  from  the  Lord. 

(1.)  This  wandering  is  very  gradual  and  insiduous.  The 
moral  aberations  are  at  first  small,  and  only  just  perceptible. 
Our  first  parents  gazed  on  the  forbidden  tree.  Then  admired 
it.  Then  desired.  Then  with  the  passions  on  the  side  of  evil, 
they  reasoned  and  listened  to  the  temptations  of  the  seducer. 
Then  the  hand  was  stretched  out.  And  last  of  all  the  fruit  was 
eaten.  This  generally  is  the  gradual  and  insiduous  course  of 
the  sinner.  The  prodigal  would  retire  at  first  a  day's  journey 
from  his  home. 

(2.)  This  wandering  is  increasingly  rapid.  The  habit  and 
love  of  evil  formed,  the  course  is  downward  and  rapid.  Res- 
pectability and  decency  are  discarded.  Conscience  becomes 
seared,  —  self-respect  abandoned.  The  good  opinions  of  others 
despised.  Now  enormous  sins  are  easily  perpetrated.  No 
fear  of  God  before  the  eyes.  He  now  runs  greedily  and  hastily 
to  do  evil.  He  can  blaspheme,  —  mock  at  sin.  Sit  in  the 
scoffer's  chair.  Be  the  hearty  associate  of  the  vilest  of  the  vile 
He  is  sold,  body,  soul,  and  spirit,  to  do  wickedly. 

(3.)  This  wandering  is  awfully  dangerous.     It  is  the  way  of 


56  SKETCHES     OF    SERMONS. 

shame,  misery,  and  death.     Its  paths   lead    down  to   an   early 
grave,  and  to  the  depths  of  hell.     Observe  the  prodigal, 

IV.  IN  HIS  WRETCHEDNESS  AND  MISERY  :  ver.  14.    "  He  had 
spent  all."     Sin  is  fearfully  expensive.     Let  the  experience  of 
the  drunkard,  the   gambler,  the  pleasure  taker,  certify  to   the 
truth  of  this.     Every  vice  except  that  of  avarice  is  so,  and  that 
feeds  on  the  very  vitals  of  its  victims.      Pride, — ambition, — 
profligacy,  —  are  all  ruinous  to  the  means  of  those  who  wander 
in  their  dissipated  paths.     "  He  spent  all."     A  rich  portion  was 
gone,  —  gone  rapidly  and  foolishly.      Now   comes  the   moral 
dearth,  —  famine.     The  means  are  exhausted.     He  begins  now 
to  be  in  "  want."      The  first  transgressors  were    expelled  the 
garden ;  they  lost  every  tree,  and  all  the  luxuries  of  Eden,  by 
tasting  of  the  forbidden  fruit.     Mad  experiment !     Ruinous  meal ! 
Profligacy  is  followed  by  want,  —  extravagance  by  misery.  This 
is  the  history  of  the  myriads.     Behold  him, 

V.  IN  HIS  UNALLEVIATED  DISTRESS.      The  proud  prodigal  be- 
comes a  swineherd,  the  most  degrading  and  miserable  of  all  oc- 
cupations.    What  filthy  employment  Satan  gives  his  vassals  to 
do  !     How  iniquity  degrades  and  debases.       It   is  a  constantly 
falling  state,  —  men  sink  lower  and  lower,  until  covered  with  in- 
famy their  souls  commingle  with  the  vile  and  the  lost  in  the 
abyss  of  woe  beneath.     Even  swine's  food  is  not  given  him,  — 
ver.   16.      By  husks  is  meant  the  fruit  of  the  Carob-tree,  which 
was  used  in  feeding  swine,  and  on  which  the  most  poor  and 
wretched  were  compelled  to  live.      Where  are  his  evil  associ- 
ates ?  Why  not  go  to  the  haunts  of  his  former  pleasures   and 
rioting  ?       Sin  is  a  cruel,  hardening  thing.       Sinners  victimize 
one  another.     Rob  and  destroy  each  other.    "  The  tender  mer- 
cies of  the  wicked  are  cruel."      There  is  no  aliment  of  life  and 
comfort  in  the  region  of  sin-  Ah !  the  contrast  between  the  prod- 
igal's state  now  and  when  at  home  in  the  midst  of  plenty  and 
comfort.     Look  at  his  wan  and  pallid  countenance.      Look   at 
his  ragged,  filthy  dress.     See  him  at  his  accursed  employment. 
For  cursed,  said  one  of  the  Rabbins,  "  is  he  that  feedeth  swine." 


PARABLE    OF    THE    PRODIGAL    SON.  57 

• 

See  him  seeking  the  meanest  fare  in  vain,  and  what  is  the  con- 
clusion to  which  we  must  come.  "  The  way  of  transgressors  is 
hard."  "  It  is  a  hard  and  bitter  thir>g  to  sin  against  the 
Lord." 


THE  PRODIGAL    SON. 


SKETCH    II. 

"  And  when  he  came  to  himself,  he  said,  How  many  hired  servants  of  my  father  have 
bread  enough  and  to  spare,  and  I  perish  with  hunger  !  I  will  arise  and  go  to  my  father, 
and  will  say  unto  him,  Father,  I  have  sinned  against  heaven,  and  before  thee,"  &c.— 
Luke,  15 :  17,  20. 

WE  have  seen  in  our  last  discourse  the  prodigal  in  his  original 
state  of  happiness  —  in  his  wanderings  —  and  in  his  utter 
wretchedness.  We  have  now  to  contemplate  him  under  the  fa- 
vorable circumstances,  which  took  place  at  the  very  crisis  of  his 
misery  and  distress.  Far  from  home.  In  a  degraded  service. 
In  utter  destitution.  Without  friends,  or  sympathy  in  his  misfor- 
tunes, and  exclaiming,  "  I  perish  with  hunger."  But  the  darkest 
part  of  his  career  is  now  passed,  his  misery  drives  him  to  reflec 
tion  —  for,  observe, 

I.  REASON  RESUMES  HER  DOMINION.  "  And  when  he  came 
to  himself."  His  course  had  been  one  of  madness  —  insanity 
—  delirium.  Was  it  not  so  to  throw  off  the  paternal  yoke  of  wis- 
dom and  love  ?  Was  it  not  so  to  trust  to  his  own  inexperience  ? 
Was  it  not  so  to  go  out  into  a  far  and  unknown  region  — 
without  object,  or  counsellor,  or  guide  ?  Was  it  not  so  to  waste 
a  life's  substance  in  a  few  years  ?  Was  it  not  so  to  become  tV 
companion  of  harlots  and  thieves  ?  Was  it  not  so  to  be  uv*  * 


58  SKETCHES    OF    SERMONS. 

ferent  to  his  affairs,  till  ruin  stared  him  in  the  face  ?  Surely 
all  this  was  evidence  of  the  direst  infatuation  —  the  most  obvious 
madness.  All  sin  is  madness,  the  opposite  of  sound  reason,  of 
true  wisdom. 

(1.)  To  reject  and  despise  God. 

(2.)  To  prostitute  the  powers  of  the  soul  to  evil. 

(3.)  To  neglect  the  great  end  of  life. 

(4.)  To  be  indifferent  to  our  own  welfare. 

(5.)  To  disregard  the  certain  solemnities  of  death,  judgment, 
and  eternity.  But  the  prodigal  came  to  himself. 

(1.)  For,  behold,  he  stops  in  his  career  of  vice,  to  consider. 
He  now  soliloquises  with  himself. 

(2.)  He  now  thinks  of  the  home  he  had  despised.  "  How 
many  hired  servants,"  &c. 

(3.)  He  now  perceives  distinctly,  and  confesses  frankly  his 
own  condition.  "  I  perish  with  hunger."  In  these  we  see  the 
first  indications  of  the  return  of  a  good  understanding,  and  a 
sound  judgement.  Happy  sign,  when  the  sinner  pauses,  and 
begins  to  consider.  Men  perish,  because  they  do  not,  they  will 
not  consider.  Consideration  is  the  herald  of  repentance,  and 
the  harbinger  of  reformation. 

Observe, 

II.  THE  RESOLUTION  WHICH  HE  ADOPTS.     He  determines, 

1.  On  an  immediate  return  to  his  forsaken  home.  "  I  will 
arise,"  &c.  —  verse  18.  It  is  evident  from  the  very  language 
he  employs,  that  this  resolution  is  the  result  of  deep  conviction, 
and  that  it  is  decisive.  He  goes  no  longer  in  the  way  of  sin 
and  death.  He  has  already  repented,  changed  his  mind,  and 
changed  his  position,  —  his  face  is  now  set  homewards.  His 
eyes  are  in  the  right  direction  —  his  mind  is  made  up.  He  re- 
solves to  return,  and  do  so  at  once.  How  necessary  is  such  a 
resolution  !  For  the  want  of  it  many  have  wavered,  and  halted, 
until  the  door  of  hope  has  closed.  Let  such  a  resolution  bf 
formed  in  connection  with  earnest  prayer,  for  the  Divine  helj 


PARABLE    OF     THE    PRODIGAL    SON.  59 

in  firm  confidence  that  God  will  give  grace  for  its  performance. 
Avoid  self-confidence,  let  the  broken  and  vain  resolutions  of  un- 
told myriads,  warn  you  not  to  trust  in  yourselves. 

2.  He  resolves  freely  to  confess  his  sins.     "  And  will  say, 
Father,  I  have  sinned,"  &c.  —  ver.  18.     His  confession  is  frank 
and  ingenuous.      No  attempt  at  palliation.     Not  one  word  in 
self-defence.     Not  the    least  attempt  to  extenuate.     "  I  have 
sinned."     By  my  ingratitude  of  heaven's  disobedience.     I  have 
been  foolish,  base  and  wicked.     My  career  has  been   one  of 
madness,  and  self-degradation,  and  infamy.     I  now  see  it,  know 
it,  feel  it,  deplore  it,  and  confess  it.     I  hate  myself  for  it.     I  am 
full  of  self-loathing,  and  self-condemnation.    "  Against  heaven," 
against  its    goodness,    and    righteous    claims.      "  And  before 
thee."    With  fool  hardihood,  and  shameless  presumption.    How 
striking  and  full  this  confession  !     How  the  very  purpose  of  it 
must  have  relieved  his  wretched,  guilty  spirit. 

3.  He  resolves  to  be  content  with  any  place  in  his  father's 
dwelling.     "  And  am  no   more  worthy  to  be  called  thy  son," 
&c. :  ver.  19.     He  had  forfeited  by  his  infamy,  the  family  name. 
He  had  no  claim  to  be  reinstated  in   his  original  place,  having 
squandered  the  portion  allotted  to  him.     He  is   willing  to  be- 
come a  servant.     Better  far  to  be  a  servant  of  his  father,  than 
the  servile  herdsman  of  swine.     He  would  be  satisfied  with  this 
—  deemed  himself  worthy  of  nothing  better.     Such  are  the 
feelings  of  the  sin-convicted  soul.     The  soul  is  prostrated  in  the 
dust.     The  least  of  God's  mercies  is  earnestly  desired.    Willing 
to  be  anything,  or  to  do  anything  for  the  Lord. 

III.  THE  COURSE  WHICH  HE  PROMPTLY  CARRIES  OUT.  "  And 
he  arose,"  &c.  —  verse  20. 

1.  Immediately,  without  delay.  At  once.  He  did  not  defer 
it  to  another  season.  His  misery  —  his  danger  urged  him  to 
action.  His  feelings  were  intense,  so  that  at  once,  "  He  arose," 
&c.  How  many  have  perished  for  want  of  immediate  action. 
Their  views  have  been  correct  —  convictions  have  been  ex- 
perienced —  resolutions  formed ;  but  then,  delay  has  followed, 


SERI 


60  SKETCHES    OF    SERMONS. 

and  these  delays  have  been  increased,  until  the  harvest  has 
ended,  and  until  the  day  has  expired,  until  it  has  been  too  late. 
"  To-day,  therefore,  if  ye  will  hear  his  voice,"  &c.  "  Behold, 
now  is  the  accepted  time,"  &c. 

2.  He  persevered  in  his  homeward  course.  He  resolutely  set 
out,  and  retraced  his  steps.  He  allowed  nothing  to  divert  him 
from  his  purpose,  and  though  he  had  wandered  far,  he  stayed 
not  until  he  drew  near  to  the  land  he  had  forsaken.  Hindrances 
to  the  repentant  sinner  will  be  presented.  But  the  course  of 
penitential  return,  must  be  pursued ;  the  language  of  the  soul 
must  be,  "  Hinder  me  not."  The  ears  must  be  closed,  as 
in  the  case  of  Bunyan's  Pilgrim,  and  the  cry  must  be,  "  Eternal 
life !  eternal  life  ! !  " 

Happy  change  !  He  now  enters  on  the  region  of  hope.  But 
another  discourse  must  open  to  us  his  paternal  reception. 

We  ask,  in  conclusion, 

(1.)  How  many  present  know  the  prodigal's  repentance,  in 
their  own  experience  ? 

(2.)  Who  will  now  consider  his  ways,  and  turn  to  the  Lord 
with  full  purpose  of  heart  ? 

(3.)  There  must  be  repentance,  or  inevitable  death. 


THE   PRODIGAL    SON. 


SKETCH    III. 

"  And  he  arose  and  came  to  his  father.  But  when  he  was  yet  a  great  way  off,  hii  father 
•aw  him.  and  had  compassion,  and  run,  and  fell  on  his  neck,  and  kiased  him  :  And  the 
ion  said  unto  him,  Father,  I  have  sinned  against  heaven,  and  in  thy  sight,  and  am  no 
more  worthy  to  be  culled  tby  son."  —  Luke,  15;  20,  32. 

WE  have  now  to  contemplate  the  most  beautiful  part  of  this 
moral  picture.  The  prodigal  is  on  his  way  homeward,  and  we 
are  now  to  witness  the  happy  Jesuits  of  true  repentance,  an< 


PABABLE    OF    THE    PRODIGAL    SON.  61 

spiritual  reformation  of  life.  He  has  now  arrived  in  the  pre- 
cincts of  the  paternal  dwelling.  His  mind  full  of  anxiety  — 
his  heart  throbbing  with  the  conflicting  emotions  of  shame,  pen- 
itence, and  hope.  The  Savior  introduces  the  father  to  us,  as  if 
he  had  been  looking  towards  the  country  to  which  the  piodi^al 
had  wandered.  No  doubt  his  heart  had  often  been  moveu,  and 
his  bowels  yearned  over  his  wicked  and  disobedient  child.  Ob- 
serve, then,  in  this  part  of  the  parable, 

I.  THE  HAPPY  MEETING.  In  this  meeting  there  is  much  of 
minute  detail,  that  must  not  be  overlooked. 

1.  The  father  first  saw  the  prodigal.     He  beheld  him  when 
yet  at  a  considerable  distance.     Saw  him  in  his  rags  and  misery ; 
yet  saw  him  returning,  —  knew  him  as  his  rebellious  child,  but 
now  with  his  rebellious  heart  subdued. 

God,  our  gracious  Father,  sees  the  first  .dawn  of  spiritual 
light  in  the  sinner's  mind.  He  observes  the  emotions  of  the 
penitent's  heart.  He  witnesses  his  feet  returning  towards  the 
way  of  obedience  and  life. 

2.  The  father  ran  to  meet  the  prodigal.     Does  not  withdraw 
himself,  nor  even  wait  for  the  penitent  obedience  of  his  child. 
Full  of  love,  he  hastens  to  meet  him,  and  thus  to  inspire  him 
with  hope    and  joy.     How    affectionate   and    condescending ! 
Yet,  just  so  God  seeks  the  wandering  sinner,  —  beseeches  him 
to  come  to  him,  and  live.     Says,  "  Come  now  and  let  us  rea- 
son," &c.     Isaiah,  1  :  18,  &c. 

3.  The  father   exhibits   the   reconciled   state   of  his   heart 
towards  him.     "  And  had  compassion,  and  ran,  and  fell  on  his 
neck,"  &c.     The  father  was  first  in  this  reconciliation.     His 
bosom  overflowed  with  tenderest  love.     He  required  nothing 
to  produce  it.     It  was  his  very  nature.     He  delighted  to  exhibit 
it.     How  free  —  how  full  —  how  spontaneously  it  flowed.     He 
embraces  him.     He  gives  him  the  token  of  his  pardon  and  fa- 
v:>r,  for  he  kisses  him.     And  now,  observe, 

4.  The  prodigal's  confession.     His  father's  mercy  and  ten- 
der, preventing  love,  did  not  satisfy  the  prodigal,  or  render  his 

6 


O*  SKETCHES    OF    SEHMONS. 

repentance  and  confession  the  less,  but  rather  the  more  neces- 
sary. His  shame  would  be  doubled.  His  remorse  vastly 
deepened.  His  sorrow  the  more  intense  at  having  offended, 
despised,  and  forsaken  such  a  father.  So  he  said,  "  Father,  I 
have  sinned,"  &c.  The  goodness  of  Go  1  generally  leadeth  to 
repentance.  It  is  the  cross  of  Christ  subdues  the  heart.  The 
graciousness  of  the  gospel  that  gives  it  its  saving  power.  Ob- 
serve, 

II.  THE  HEARTY  RECEPTION.     We  have  seen  him  already  in 
the  father's  arms,  and  bosom.     Observe,  now,  the  train  of  bles- 
sings which  he  receives. 

1.  His  rags  are  exchanged  for  the  family  costume.     "  The 
best  robe  is  pu-t  upon  him."     God  has  appointed  to  those  that 
mourn  in  Zion,  "  Beauty  for  ashes,  the  oil  of  joy  for  mourning, 
the  garment  of  praise  for  the  spirit  of  heaviness."     Isaiah,  61  • 
3.     See  Psalm  30:  11. 

2.  The  ring  of  acceptance  is  placed  on  his  Jinger.     This  is 
the  sign,  and  token,  and  pledge  of  pardon  and  reconciliation. 
It  would  remind  him  both  of  his  wanderings  and  adoption. 

God  gives  his  spirit  to  testify  to  the  penitent  sinners  accept- 
ance. Shoes  are  placed  on  his  feet.  Servants  and  slaves  gen- 
erally worked  barefoot.  This  shewed,  therefore,  that  he  was 
received  as  a  son,  and  not  as  a  hired  servant.  The  children  of 
God  wear  the  shoes  of  the  preparation  of  the  gospel  of  peace. 
The  emblem  of  filial  obedience  and  love.  Notice, 

III.  THE  DISTINGUISHED  BANQUET.     "  And  bring  hither  the 
fatted  calf,"  &c.  —  verse  23.     Here  was  a  festival  of  joy  and 
gladness.     The  gospel  dispensation  is  often  likened  to  a  feast. 
It  was  predicted  as  such.     See  Isaiah,  25  :  6,  7.     The  Savior 
compared  it  also  to  a  feast.     Matt.,  20  :  1,  4.     Observe, 

1.  The  provision  was  abundant.     The  richest  and  best   the 
family  could  provide. 

2.  The  guests  were  numerous.     The  tidings  of  the  returned 
prodigal  were  soon  spread  abroad,  and    neighbors  and  friends 
were  invited  to  share  in  the  joy  of  the  occasion. 


PARABLE  OF  THE  PRODIGAL  SON.  63 

3.  The  rejoicing  was  great.  A  lost  son  found,  a  dead  son 
alive  !  No  marvel  at  the  sound  of  mirth  and  gladness  being 
heard  afar  off.  If  the  finding  of  a  lost  piece  of  money,  or  re- 
covering a  wandering  sheep  should  give  joy,  —  how  much  more 
the  restoration  of  an  immortal  mind,  —  salvation  of  a  deathless 
being,  the  recovery  of  a  prodigal  child.  What  joy  should  the 
restoration  of  a  fallen  sinner  produce  on  jearth,  when  the  very 
angels  of  God  are  enraptured,  and  exult  on  the  occasion.  The 
parable  concludes, 

IV.  WlTH  THE  COLD  HEARTED  ENVY  OF  TH£-fi*»ER  BROTHER 

—  verse  25,  &c.  Here,  doubtless,  was  portrayed  the  spirit  of 
the  Jews  in  general,  in  their  dislike  of  the  Gentiles,  but  more 
especially  the  envy  of  the  Pharisees,  that  Christ  should  receive 
publicans  and  sinners.  The  spirit  of  the  elder  brother, 

1.  Was   base   and   inhuman.     For  the  occasion  of.  the  joy, 
was  his  brother  —  his  younger  brother.     He  refuses  him,  how- 
ever, that  appellation,  and  calls  him, "  Thy  son." 

2.  It  was  self-righteous  and  odious.     He  describes  himself 
as  faultless.     "  Neither  transgressed  I  at  any  time  "  —  verse 
29.     Who  can  truly  say  that  ?     Let   him   who  is  without  sin, 
cast  the  first  stone.     He  had  no  consideration  for  the  frailty  of 
man,  —  no  pity  for  an  erring  brother.     How  striking  the  con- 
trast of  the  spirit  of  the  father,  and  of  the  elder  brother !     How 
forcibly,  yet  sweetly,  he  replies  to  his  unkind,  and  envious  re- 
marks !     How  he  dwells  on  the  interesting  character  of  the  oc- 
casion !     How  he  defends  the  joy  and  gladness  which  was  ex- 
hibited.    "  It  was  meet  that  we  should  make  merry  for  this  thy 
brother,  —  not  only  my  son,  but  thy  brother  was  dead,  —  so 
reckoned  by  us,  and  is  alive  again,  —  lives  and  breathes  in  ou? 
midst ;  and  was  lost,  and  is  found."     Learn, 

1.  How  generous  and  pure  is  the  benevolence  of  the  gospel 
It  is  of  God  and  from  Him,  and  resembles  his  tender  and  in 
finite  love. 

2.  How   hateful  is  an  envious,  self-righteous  spirit.     It  i» 
the  spirit  of  the  *evil  one,  and  therefore  from  beneath. 


64  SKETCHES    OF    SERMONS. 

3.  Happy  they  who  have  repented  of  sin,  and  who  have  been 
received  into  the  Savior's  family  of  love. 


PAKABLE  OF   THE  UNPROFITABLE    SERVANT. 


"  But  which  of  you,  having  a  servant  ploughing  or  feeding  cattle,  will  say  unto  him  by 
and  by,  when  he  is  come  from  the  field,  Go  and  sit  down  to  meat?  And  will  not  rather 
say  unto  him,  Make  ready  wherewith  I  may  sup,  and  gird  thyself  and  serve  me  till  I  have 
eaten  and  drunken  ;  and  afterward  thou  shall  eat  and  driak,"  &c  —  Luke,  17:7,  10. 

How  important  it  is  that  we  should  have  correct  views  of  the 
divine  claims  upon  us,  and  the  spirit  in  which  those  claims 
should  be  met.  We  can.  err  as  to  our  duty  through  ignorance, 
or  as  to  the  manner  of  performing  it,  through  the  pride  which 
is  within  us.  It  is  clear  that  God  does  not  require  meritorious 
services  from  us  in  order  to  our  acceptance  with  him,  yet  he 
does  require  the  obedient  homage  of  all  who  are  accepted  of 
him.  The  sacrifice  of  Christ  alone  is  the  ground  of  our  ac- 
ceptance, —  the  evidence  of  it,  the  fruits  of  practical  godliness. 
The  parable  illustrates  the  nature  of  the  service  God  requires. 
The  support  He  affords  in  it.  And  the  divine  independency 
with  respect  to  it.  Observe, 

I.  THE  NATURE  OF  THE  SERVICE  GOD  REQUIRES.  It  is  indi- 
cated by  the  labors  of  the  servants  who  are  described  as 
"  ploughing  or  feeding  cattle."  That  is,  doing  his  work.  At- 
tending to  his  concerns.  Now  God  just  requires  that  we  do  his 
bidding.  And  this  he, 

1.  Has  revealed  in  His  word.  A  knowledge  of  his  statutes 
will  make  us  acquainted  with  his  will,  and  our  duty.  Personal 
social,  and  public  duties  are  all  revealed  here.  The  duties  we 
owe  immediately  to  him,  to  his  poople,  and  to  the  world.  The 
whole  province  of  obedience  is  mapped  out  in  fiis  holy  word. 


PARABLE    OP    THE    UNPROFITABLE    SERVANT.  65 

2.  For  this  he  has  given  us  the  capacity  and  powers  which 
are  essential.  In  his  laws  he  has  consulted  our  abilities  and 
powers.  He  demands  nothing  that  cannot  be  fully  yielded. 
He  seeks  only  according  to  the  ability  he  bestows,  and  expects 
a  return  just  in  proportion  to  the  talents  committed  to  our  trust. 
The  obedience  he  claims  must  possess  the  following  character- 
istics. 

(1.)  It  must  be  the  obedience  of  love.  Not  of  terror  or  con- 
straint. Not  servile,  —  but  affectionate.  "  This  is  the  will  of 
God  that  we  keep  his  commandments,"  &c. 

(2.)  It  must  be  spiritual.  There  must  be  the  act,  and  also 
the  spirit  in  the  action  performed.  No  service  will  please  him 
which  is  not  spiritual. 

(3.)  It  must  have  respect  to  all  his  commandments.  It  must 
be  entire,  —  obeying  all  his  will. 

(4.)  It  must  be  constant.  The  habit  of  the  life.  The  daily 
course.  In  all  things  seeking  to  please  him. 

(5.)  It  must  be  persevering  fidelity  unto  death.  Occupying 
till  he  shall  come.  Working  to  the  end  of  the  day  of  life. 
Observe, 

II.  THE  SUPPORT  HE  GIVES  IN  IT.  This  is  implied  in  his 
sitting  down  to  "  eat  and  drink  "  —  verse  7,  8.  Notice, 

1.  God  gives  ability  for  the  service.    The  daily  strength  is 
imparted  by  him.     All  our  power  and  sufficiency  is  of  God. 
We  can  do  all  things  through  Christ  who  strengthened  us. 

2.  He  provides  daily  food  for  the  soul.     The  bread  of  life, 
and    the    waters   of    salvation.     Grace    according  to  the    day. 
Food  to  eat, —  of  which  the  world   knows   nothing.     The  rich 
and  sufficient  blessings  of  the  gospel. 

3.  He  gives  satisfaction  and  peace  in  the   service.     They 
have  great  peace  who  keep  thy  law,  &c.     The  peace  of  faith- 
ful servants  flows  as  a  river.     A  satisfaction  and  joy,  sweet  and 
unspeakable.     The  devoted  servant  of  the  Lord  sings, 

"  I  would  not  change  my  blest  estate, 
For  all  tho  world  calls  good  and  great." 

6* 


66  SKETCHES    OF    SERMONS. 

All  proper  labor  tendeth  to  profit,  but  the  service  of  God 
especially  and  pre-eminently.  "  Godliness  is  profitable,"  &c. 
But  there  is  also, 

4.  The  joy  arising  from  the  hope  of  reward.  Unto  the 
servants  of  the  Lord  are  given  exceeding  great  and  precious 
promises.  Promises  of  future  and  eternal  glory.  His  faitb 
often  anticipates  the  -glory  that  shall  be  revealed,  and  the  crown 
that  fadeth  not  away.  "  I  know  whom  I  have  believed,"  &c. 
Notice, 

III.  THE  DIVINE  INDEPENDENCY  WITH  RESPECT  TO  THIS  SER- 
VICE. Doth  the  master  thank  "  that  servant  because  he  did  the 
things  that  were  commanded,"  &c.  —  verse  9.  Now  the  force 
of  this  will  be  seen  whertjt  is  remembered, 

1.  That  no  man  can  go  beyond  the  divine  claims  in  his  obedi' 
ence.     God  claims  the  entire  obedience  of  body,  soul,  and  spirit. 
So  that  works  of  supererdgation  are  literally  impossible. 

2.  God's  goodness  to  man  is  ever  beyond  the  services  he  re- 
ceives from  him.     So  that  man  must  by  necessity  ever  be  a 
debtor  to  God. 

3.  That  man's  best  services  are,  in  consequence  of  his  infirm- 
ities, frail  and  imperfect.     So  that  he  must  ever  be  the  subject 
of  the  divine  forbearance  and   long  suffering.     "  For  he  know- 
eth  our  frame,  and  remembereth  that  we  are   dust."     It  is  only 
through  the  virtue  of  the  Savior's  mediation,  that  either  the  per- 
son or  obedience   of  man  can  be  accepted  of  the  Lord.     How 
fitting,  then,  that  they  should  say,  "  We  are  unprofitable  ser- 
vants: we  have  done  that  which  was  our  duty  to  do  "  —  ver.  10. 

Learn, 

1.  How  necessary  is  humility  even  to  the  most  exalted  saints. 
Indeed,  in  proportion  to  the  progress  of  religion  in  the  soul,  will 
true  and  unfeigned  humility  be  evinced.  Let  us  avoid  a  self- 
righteous  complacency,  or  satisfaction  with  ourselves.  In 
reference  to  true  grace, 

"  Whoever  says  he  has  enough, 
Confesses  he  baa  none." 


PARABLE  OF  THE  GREAT  SUPPER.  67 

2.  In  all  our  obedience,  let  us  set  the  glory  of  God  before  us. 
We  must  ever  aim  at  this.     "  Whether  we  eat  or  drink,"  &c. 

3.  Those  who  refuse  to  obey  the  Lord  must  finally  perish. 
Disobedience,  and    the    divine    wrath,  are  inseparable    allied. 
The  soul  that  sinneth  incorrigibly,  must  surely  die.     "  Then  let 
the  wicked  forsake  his  way,"  &c. 


THE   GREAT   SUPPER. 


"  Then  said  he  unto  them,  A  certain  man  made  a  great  supper,  and  bade  many :  And 
sent  his  servants  at  supper  time  to  say  to  them  that  they  were  bidden,  Come  j  for  all 
things  are  now  ready,"  &.c.  —  Luke,  14 :  16,  24. 

ONE  of  the  most  common  representations  given  of  the  gospel 
is  that  of  a  feast.  This  we  not  only  meet  with  in  the  writings 
of  the  Jewish  prophets,  but  in  several  of  the  parables  of  the 
Savior.  It  is  clear  that  the  idea  is  that  of  the  munificent  pre- 
paration made  to  supply  all  the  wants  of  perishing  sinners. 
The  supper  to  which  our  present  subject  refers,  is  described  as 
a  great  one.  Probably  on  account  of  the  station  and  rank  of 
the  person  who  provided  it,  or  on  account  of  the  abundance  by 
which  it  was  distinguished,  or  perhaps  especially  because  of  the 
great  number  of  the  guests  invited,  for  he  "  bade  many."  In 
the  conduct  of  those  invited,  we  see  exhibited  the  unbelief  of 
the  Jews  to  whom  Christ  came,  and  who  first  received  the  invi- 
tation of  the  gospel.  But  on  their  unbelief,  the  offer  of  salva- 
tion was  extended  to  the  Gentiles,  and  all  men  were  bidden  to 
come  to  the  banquet  of  grace  and  partake  freely.  Observe, 

I.  THE  INVITATION  FIRST  ISSUED.     Observe, 

1.   The    time   of   the   invitation.     "  At  supper  time."     The 
evening  of  the  day.     At  the  introduction  of  the  gospel  dispen 
sation  by  the  Lord  Jesus  Christ. 


68  SKETCHES    OF    SERMONS. 

2.  The  nature  of  the  invitation.     "  Come."     Come  to   the 
place  of  the  banquet.     Come  and  unite  with  the  guests  ex- 
pected.    Come  and  partake  of  the  provision  prepared.     It  was 
free,  and  generous,  and  direct. 

3.  The  persons  by  whom  the  invitations  were  sent.     By  "  His 
servants."     The  Lord  Jesus,  as  the  servant  of  the  Father,  in- 
vited men.     So,  also,  did  his  apostles  and  disciples  by  his  ex- 
press directions.     Notice, 

II.      THE     REJECTION     OF    THE    INVITATIONS    BY'   THE    INVITEE 

GUESTS.     Observe, 

1.  The  unanimity   of  their  refusals.     "  They  all  with  one 
consent,"  &c.     They  seemed  to  be  actuated  by  the  same  spirit, 
and  all  began  to  make  excuse.     How  fearfully  illustrated  in  the 
general  rejection  of  the  Savior  by  the  Jewish  nation.     "  He 
came  unto  his  own,"  &c.     "  Who  hath  believed  our  report," 
dec.     Notice, 

2.  The  various  reasons  which  they  assigned, 

(1.)  The  inspection  of  new  bought  property  —  verse  18. 
His  heart  was  so  set  upon  his  purchase,  that  he  could  not  enjoy 
even  a  feast  till  he  had  seen  it.  He  desired  to  gaze  on  the  field 
which  he  had  added  to  his  former  possessions.  Hence,  covet 
ousness,  or  the  lust  of  the  eye,  was  the  impediment  to  the  first 
"  How  hardly  shall  they  who  have  riches  enter  into  the  king 
dom  of  heaven."  ».  . 

(2.)  Engrossing  business  was  the  next  reason  assigned.  "1 
have  bought  five  yoke  of  oxen,  and  must  go  and  prove  them." 
Diligence  in  the  management  of  worldly  affairs,  is  not  only 
blameless  but  commendable.  The  apostolic  direction  is,  "  Dili- 
gent in  business,  fervent  in  spirit,  serving  the  Lord."  But  here 
it  absorbed  the  whole  man,  —  engrossed  all  his  care  and  time. 
He  could  not  spare  a  few  moments  for  the  supper,  for  the  mon- 
opoly which  worldly  traffic  had  established  in  his  soul. 

(3.)  Domestic  duties  were  assigned  by  a  third.  "  1  have  mar- 
ried a  wife,  and  therefore  cannot  come."  A  regard  to  the  claims 
of  social  life,  is  pra'seworthy.  A  man  should  honor,  and  love 


PARABLE  OF  THE  GREAT  SUPPER.  69 

and  care  for  the  things  of  his  wife.  How  beautiful  to  see  do- 
mestic life  enlightened  and  blessed  by  the  cheering  rays  of  en- 
lightened affection  and  courtesy.  But  the  wife  is  not  to  be  the 
idol,  —  not  to  have  the  throne,  —  not  to  displace  Jehovah.  If  a 
man  love  parents,  or  wife,  or  children  more  than  Christ,  he  is 
not  worthy  of  Christ.  The  folly,  as  well  as  sinfulness  of  all 
these  excuses,  will  be  manifest,  if  you  consider,  that  surely  the 
man  who  bought  the  ground,  would  not  do  so,  without  first  see- 
ing it,  nor  purchase  the  oxen  without  first  proving  them.  And 
the  man  had  not  pledged  himself  to  his  wife  never  to  be  absent 
from  her,  even  to  go  to  a  feast.  So,  that  the  excuses  indicated 
the  folly  of  the  individuals,  and  shewed  that  they  felt  no  interest 
in  the  feast  to  which  they  were  invited.  Notice, 

III.    THE  INVITATIONS  WHICH  WERE  SUBSEQUENTLY  ISSUED, 

verse  21.  "Then  the  master  said,  go  out  quickly  into  the 
streets  and  lanes  of  the  city,"  &c.  Observe, 

1.  How  extended  the   commission.      "  To  the  streets,"  &c. 
No  longer  to  special  persons,  but  to  the  mass.     Just  so  when 
the  kingdom  of  heaven  was  opened  to  the  perishing  Gentiles. 
To  all  the  world  and  to  every  creature. 

2.  How  benevolent  the  arrangement.     "  Now  the  poor,  and 
the  maimed,  and  the  halt,  and  the  blind,"  are  invited.     The  ne- 
cessitous and  perishing.     The  wretched  and  unfortunate. 

3.  How  urgent  the  appeal.     These  crowded  to  the  supper, 
but  still  the  provision  was  so  ample,  and  the  banqueting  hall  so 
large,  that  yet  there  was  room.     Then  the  invitations  were  still 
further  extended  —  unto  the  "  highways,  hedges,"  with  this  ad- 
ditional injunction,  "  Compel  them  to  come  in."    That  is,  entreat 
—  persuade  —  urge  —  constrain — to  induce  the  wretched  to 
come, — "That  my  house  may  be  filled."     The  whole  con- 
cludes with  the  expressed  displeasure  of  the  Master  of  the  feast, 
"  that  none  of  those  which  were  first  bidden,  should  taste  of  His 
supper."     Here  is  intimated  the  rejection  of  the  Jewish  nation, 
which  has  been  fearfully  ratified  by  the  centuries  which  havo 
rolled  round  since  that  period.     Learn, 


70  SKETCHES    OF    SERMONS. 

1.  That  in  the  gospel,  abundant  provision  is  made  for  the 
spiritual  wants  of  mankind. 

2.  That  the  invitations  of  divine  mercy  include  all  ranks  and 
conditions  of  men. 

3.  That  these  invitations  are  free  and  full,  and  urgently  and 
sincerely  presented  by  the  Lord  Jesus  Christ. 

4.  That  only  self-excluders  will  be  refused  a  place  at  the  feast 
of  salvation. 

5.  That  it.  is  the  duty  and  interest  of  all,  immediately  and 
gratefully,  to  obey  the  invitation  and  sit  down  at  the  gracious 
banquet. 


THE  WICKED  HUSBANDMEN. 


"  Hear  another  parable :  There  was  a  certain  householder  which  planted  a  vineyard, 
and  hedged  it  round  about,  and  digged  a  wine-press  in  it,  and  built  a  tower,  and  let  it  out  to 
husbandmen,  and  went  into  a  far  country :  And  when  the  time  of  fruit  drew  near,  he  sent 
his  servants  to  the  husbandmen,  that  they  might  receive  the  fruit  of  it,"  &c — Matt.,  21 : 
33,43. 

THIS  parable  is  an  exposition  of  the  privileges  God  had  be- 
stowed on  the  Jewish  nation,  and  their  abuse  and  perversion  of 
blessings  thus  conferred.  In  this  case  we  have  a  beautiful  illus- 
tration of  the  importance  of  parabolical  teaching,  for  by  this 
means  the  Jews  were  constrained  to  convict  and  pass  sentence 
on  themselves,  and  to  have  the  enormity  of  their  wickedness 
forcibly  and  fully  presented  before  them. 

Observe, 

I.  THE  PRIVILEGES  CONFERRED.  These  are  likened  to  the 
possession  of  a  "  vineyard,  planted,  hedged  round  about,"  &c., 
v.  33.  The  Jews  had  a  dispensation  of  light  and  mercy.  They 
had  ordinances,  —  a  priesthood,  —  the  oracles,  —  the  Divine 
presence,  care,  protection  and  blessing.  Everything  needful 


THE    WICKED   HUSBANDMEN.  71 

to  their  national  prosperity,  —  ecclesiastical  purity,  and  spiritu- 
al happiness. 

From  the  Jews,  let  us  turn  to  ourselves.  Think  of  our  na- 
tional elevation  !  Religious  privileges,  ordinances,  —  the  word 
of  God  with  all  the  promises  and  richer  blessings  of  the  gospel 
dispensation.  How  numerous  too  are  many  of  our  personal 
mercies.  Pious  parentage  —  religious  friends,  and  unnumber- 
ed privileges  and  blessings.  "  Line  upon  line,"  &c. 

Observe, 

II.    HOW    THESE    PRIVILEGES    WERE    PERVERTED    AND    ABUSED. 

Notice, 

1.  Their  refusal   to   yield  the  fruits  thereof  to  the  rightful 
proprietor.     A  portion  of  these  fruits  they  had  to  yield  to  the 
owner ;  and  at  the  proper  time  he  sent  his  servants  to  receive 
them.     This  was  equitable  and  reasonable.     But  these  demands 
they  wickedly  refused.     Has  not  God  a  claim  upon  us?     Does 
he  not  require  a  suitable  return  for  the  privileges  and  benefits 
received  ?     But  are  these  equitable  claims  duly  met  ?      Met 
gratefully  and  faithfully  ?     By  the  constraining  mercies  of  God, 
do  we  present  ourselves  a  living  sacrifice,  which  is  our  reasona- 
ble service. 

2.  Their  evil  treatment  of  the  messenger  sent  to  them.   "  And 
the  husbandmen  took  his  servants,  and  beat  one,  and  killed  an- 
other," &c.  —  verse  35.     These  were  literal  facts  in  the  history 
of  the  Jewish  nation.     Many  of  the  prophets  they  put  to  death. 
Isaiah  is  said  to   have  been  sawn  asunder.     See  Heb.,  11  :  37, 
&c.     How  often  has  it  been  the  lot  of  God's  faithful  servants  to 
be  hated  and  persecuted,  by  those  to  whom  they  brought  the 
message  of  salvation.     This  was  the  lot  of  most  of  the  apostles 
and  first  preachers  of  the  cross  of  Christ ;  of  many  of  the  early 
Protestant  reformers  ;  of  the  devoted  Puritans,  of  the  self-deny- 
ing Non-conformists  ;  of  Wesley  and  Whitefield,  and  the  sarly 
Methodist-  preachers  ;  of  modern  missionaries  —  Williams  and 
Harris    and  others.     In   our  own    country,  where  the  persons 
and   property    of    Christian  ministers    are    protected  by  law, 


72 


SKETCHES    OF     SERMONS. 


yet  what  bitter  hatred  and  scorn  are  often  evinced  by  the  skep- 
tical and  profane  rejecters  of  the  gospel.     Observe, 

3.  Their  murder  of  the  heir.  "  But  last  of  all,  he  sent  unto 
them  his  son,  saying,  they  will  reverence  my  son  :  But  when 
they  saw  the  son,  they  said,  this  is  the  heir,  let  us  kill  him," 
&c.  —  ver.  37,  38.  On  the  part  of  the  proprietor,  we  see  the 
utmost  forbearance,  and  his  solicitude  to  obtain  the  tribute  which 
they  owed.  He  risked  his  own  son.  He  concluded  that  for 
him,  they  would  have  respect,  and  to  him  they  would  yield 
homage.  But  they  filled  up  the  measure  of  their  iniquity,  by 
basely  pjtting  him  to  death.  How  all  this  was  predictive  of  the 
great  act  of  Jewish  hardness  and  infatuation,  in  crucifying  the 
Lord  of  glory.  See  how  Peter  charges  this  murder  upon  them, 
Acts,  2 :  23.  How  glaring  and  horrible  this  deed.  And  yet 
wilful  sin  and  unbelief  is  crucifying  the  Lord  afresh,  and  put- 
ting him  to  an  open  shame.  Who  is  not,  then,  guilty  of  the 
death  of  Christ. 

III.    THE  JUST  PUNISHMENT  WHICH  THE  JEWS  DEEMED  A  RIGHT- 

EOUS  RETRIBUTION.  The  Savior  having  presented  this  case, 
asked  them,  what  will  the  Lord  of  the  vineyard  do  unto  those 
husbandmen  ?  They  replied,  "  He  will  miserably  destroy  those 
wicked  men,"  &c. — verse  41.  Here  they  passed  a  righteous 
sentence  on  themselves.  A  sentence  which  was  put  into  exe- 
cution, when  the  Romans  destroyed  their  city,  and  when  they 
were  cut  off  from  the  privileges,  which  for  thousands  of  years 
they  had  possessed.  In  this  we  have  a  sure  exhibition  of  God's 
terrible  wrath  against  all  finally  impenitent  and  incorrigible  sin- 
ners. There  can  be  no  escape  for  those  who  despise  the  gos- 
pel, and  neglect  so  great  salvation. 

Then  learn, 

1.  Rightly  to  estimate  and  improve  your  privileges. 

2.»  Earnestly  seek  to  obtain,  and  retain,  the  favor   of    the 
Lord. 

3.  And  be  ever  prepared  to  surrender  your  accounts,  and  tha 
with  joy  and  not  with  grief. 


THE  PEARL  OF  GREAT  PRICE.  73 


THE  PEARL  OF  GREAT  PRICE. 


"  Again,  the  kingdom  of  heaven  is  like  unto  a  merchant  man,  seeking  goodly  pearli : 
Who,  when  he  had  found  one  pearl  of  great  price,  went  and  sold  all  that  he  had,  aud 
bought  it."  —  Matt.,  13:  45,  46. 

THIS  short  and  beautiful  parable  is  kindred  in  spirit  and 
meaning,  to  the  one  which  precedes  it,  —  on  the  treasure  hid 
in  a  field.  No  doubt,  by  the  pearl,  we  are  to  understand  the 
gospel,  in  its  revelation  of  life  eternal.  But  it  will  not  be  a 
wide  departure  from  the  scope  of  the  parable,  to  consider 
Christ  himself  as  the  pearl,  with  which  the  gospel  enriches  all 
believers.  Whatever  grandeur,  excellency,  or  preciousness 
there  is  in  the  gospel,  it  is  entirely  derived  from  Christ.  The 
sweetest  designation  of  the  gospel  is,  that  it  is  the  gospel  of 
Christ.  He  is  its  author,  subject,  and  glory.  So  that  he  who 
receives  the  gospel,  becomes  the  happy  and  rich  possessor  of 
this  precious  pearl.  Let  us  then  dwell  a  little, 

I.  ON  THE  SIMILITUDE.  Wherefore  may  Christ  be  likened 
to  a  peari. 

1.  Pearls  are  of  mysterious  formation.     They  are  peculiar 
gems,  found  in  the  shells  of  a  certain  kind  of  oyster,  chiefly  in 
the  eastern  parts  of  the  world.     How  applicable  to  the  mysteri- 
ous   production  of  the  humanity  of  Jesus,  and  to  the  mystery 
of  his  divine  and  human  natures.     The  child  of  the  virgin,  and 
the  son  of  Gt>d.     Creator  in  our  flesh,  and  the  Lord  of  worlds 
in  the  fashion  of  a  man.     Mystery  of  mysteries.     "  Great  is  the 
mystery  of  godliness,"  &c. 

2.  Pearls  are  noted  for  their  variety.     In  this  we  have  both 
resemblance  and  dissimilarity.     For  there  are  in  the  world  nu- 
merous pearls,  but  only  one  Savior.     God  has  sent  many  priests 
and  prophets,  and  righteous  men.     He  has  commissioned  apos- 
tles and  evangelists,  dec. ;  but  there  is  only  one  divine,  eternal, 
and  infinitely  glorious  Redeemer.     His  name,    -  His  office, — 

7 


74  SKETCHES    OF    SERMONS. 

His  work,  —  His  glory  is  one, —  the  one  mediator  between  God 
and  man. 

3.  Pearls  are  precious  and  valuable.  Hence  the  pearl  in 
the  text  is  described  as  of  Great  Price  !  Who  shall  declare  the 
worth  of  Jesus  ?  All  titles  —  all  similies  —  all  calculations  — 
all  conceptions, — 

"  All  are  too  mean  to  shew  his  worth, 
Too  mean  to  set  his  glories  forth." 

Think  of  his  inherent  dignity,  and  majesty,  and  glory.  Think 
of  the  Father's  estimate  of  him,  as  his  own  elect,  beloved  and 
only  son  !  Think  of  the  esteem  and  love  of  angels,  and  their 
intense  admiration  of  Christ ;  and  still  the  real  preciousness  of 
Christ  surpasseth  knowledge.  Observe, 

II.    HOW  THIS  PEARL  IS  OBTAINED. 

1.  It    is   diligently   sought  for.     Hence    the    Christian  is 
likened  to  a  "  Merchantman  seeking  goodly  pearls  "  — ver.  45. 
Here   is  the  spiritual  pursuit  of  the  soul  after  Christ.     By  the 
power  of  truth,  the  anxiety  for  salvation  has  been  produced,  — 
desire  for  the  Savior  enkindled  ;  and  directed  by  the  unerring 
testimony,  —  the  soul  enquires  for  Christ,  —  mourns  for  Christ, 
—  longs  intensely  for  the  manifestation  of  Christ.     This  seeking 
is  the  result  of  the  proclamation  of  the  gospel,  and  the  direct 
effect  of  God's  truth  on  the  soul. 

2.  All  is  sacrificed  for  its  possession.     "  He  sold  all  that  he 
had."     Now,  no  one  can  merit  the  possession  of  Christ,  or  the 
enjoyment  of  saving  grace.     Christ  is  God's  gift4  and  only  as 
such  can  we  receive  him.     We  can  only  have   the  wine   and 
milk  of  the  gospel  without  money,  and  without  price.     Yet,  in 
another  and  equally  consistent  sense,  all   must  be   parted  with 
to  enjoy  Him.     All  that  may  be  denominated  self.     Self-righte- 
ousness and  esteem, —  self-love,  —  self-seeking;    honors,  and 
all  worldly  vain  distinctions.     All  sinful  pleasures,  and  gratifi- 
cations.    All  things  incompatible    with   the  Savior's  love  and 
favor.     The  soul  itself  must  be  yielded  up  to  Christ.     There 


PARABLE    OF    THE    PE;.  RL    OF    GREAT    PRICE.  75 


must  be  a  complete  self-consecre  tion.  Rom.,  12  :  1.  And  thus 
only  can  we  possess  Christ.  In  losing  all,  we  find  Jesus.  In 
renouncing  everything  else,  we  possess  the  peerless  pearl.  We 
would  refer, 

III.    To  THE  HAPPINESS  AND  ADVANTAGES  OF  THOSE  WHO  HAVE 

FOUND  IT.  In  finding  this  pearl,  they  have  found  a  portion  for 
both  worlds  —  riches  for  time  and  eternity. 

1.  In  Christ  is  all  our  need.     Think  of  the  soul's  wants  — 
and  they  are  all  met  in  the  Savior.     Ignorant,  in  Christ  we  have 
knowledge  and  wisdom.     Naked,  in  Christ   we  have  the  robe 
of  salvation.     Hungry,  he  is  the  bread  of  life.     Guilty,  he  is 
our  pardon.     Unholy,  he  is  our  righteousness.     Wretched,  he 
is  our  peace.     Perishing,  he  is  our  deliverer  and  portion.     To 
the  soul  who  has  found  Christ,  it  may  be  said,  "  All  are  yours." 

2.  In  Christ  is  all  the  Christian's  desire.     Every  holy  and 
spiritual  desire  terminates  in  Christ.     Desires  after  holiness — 
after  peace  —  after  joy  —  after  heaven,  are  all  met  in  Christ. 
He  sanctifies,  —  he  delivers,  —  he  glorifies. 

3.  In   Christ  is  the  believer's  eternal  salvation.     He  is  the 
Christian's  portion  forever  —  his  likeness  will  be  borne  forever, 

—  his  dwelling  is  our  endless  home,  —  his  glories  our  ceaseless 
bliss,  —  his  love  our  endless  song.     To  see  Him  as  he  is,  and  be 
with  Him,  and  enjoy  Him,  is  eternal  life.     How  great  the  treasure 
of  having  Christ !     Rich  indeed,  are  all  such  :     "  Heirs  of  God, 
and  joint  heirs  with  Christ."     Heirs  of  God's  eternal  kingdom 
and  glory ! 

Then  learn, 

1.  The  wisdom  of  true  religion.     All  else  is  folly  —  excuse- 
less  folly. 

2.  The  happiness  of  true  believers.    How  rich — how  exalted 

—  how  blessed  !    By  men  they  may  be  considered  as  the  refuse  of 
the  world,  but  with  these  is  true  dignity  and   the   realitj   of 
blessedness. 

3.  Urge  sinners  to  seek  and  obtain  this  pearl.     To  do  s    at 
any  rate,  at  any  loss. 


76  SKETCHES    OF    SERMONS. 

4.  Ho  to  infatuated  those  who  neglect  this  precious  Savior. 
Of  those  who  prefer  the  world,  and  the  pleasures  of  sin.  Ah ! 
meagre  portion,  —  wretched  choice !  A  present  bauble,  and 
eternal  poverty,  misery,  and  despair. 


THE  WISE  AND  FOOLISH  VIRGINS. 


"  Then  shall  the  kingdom  of  heaven  be  likened  unto  ten  virgins,  who  took  their  lamps, 
and  went  forth  to  meet  the  bridegroom.  And  five  of  them  were  wise,  and  fivo  were 
foolish,"  &c.  —  .Matt.,  25:  1,  13. 

IN  this  most  beautiful  parable  the  character  of  Christ  as  a 
bridegroom,  and  the  solemnity  of  the  nuptial  ceremony, .  are 
very  graphically  presented  before  us.  This  view  of  the  Re- 
deemer is  often  the  subject  of  scriptural  revelation.  In  the 
forty-fifth  Psalm,  and  other  portions  of  the  Old  Testament 
writings,  this  figure  is  adopted  and  sustained.  In  the  parable 
of  the  marriage  of  the  king's  son,  the  same  idea  is  held  forth. 
The  apostle  Paul  adopts  the  same  similitude  —  II  Cor.,  11:2. 
And  John,  in  the  sublime  visions  of  Patmos,  refers  to  the  church 
as  the  Lamb's  wife.  In  this  parable,  however,  while  the  charac- 
ter of  Christ  as  bridegroom,  and  the  consummation  of  the  mar- 
riage are  clearly  the  leading  events,  yet  we  are  especially  di- 
rected to  the  character  of  those  who  were  to  grace  the  wedding 
with  their  personal  presence.  These  are  the  ten  virgins  with 
which  the  parable  commences.  Let  us  then  consider, 

I.  WHOM  THE  VIRGIN  SREPRESENT.  Is  it  not  evidently  the  visi- 
ble kingdom  of  Christ,  the  professed  followers  and  friends  of 
Jesus  ?  The  figure  employed,  that  of  virgins,  is  intended  to 
shew  us  the  loveliness  and  purity  of  the  friends  of  Jesus.  In 
these  virgins  we  look  for  a  holy  affection  for  Christ,  and  obedi- 
ence to  his  authority.  A  profession  of  religion  involves  these 


- 

t? ARABLE    OF    THE    WISE.  AND    FOOLISH    VIRGINS.  7T 

, 

two  particulars  in  a  pre-eminent  degree.  That  we  love  Christ, 
and  desire  to  exhibit  that  love  in  cheerful  obedience  to  his 
sacred  commands.  All  reasonable  profession  of  religion  in- 
cludes of  necessity  these  two  things.  Observe, 

II.  THE  ESSENTIAL  POINTS  IN  WHICH  THESE  VIRGINS  DIFFERED 
FROM  EACH  OTHER. 

1.  In  the  appellations  given  to  them.  "  Wise  and  foolish." 
(1.)  The  wise.  The  professions  of  the  wise  were  valid.  They 
were  earnest,  sincere.  They  professed  Christ,  and  maintained 
that  profession  in  reference  to  the  future.  They  knew  what  it 
involved.  That  they  would  be  expected  to  be  found  ready,  pre- 
pared for  the  bridegroom's  appearance.  They  were,  therefore, 
prudent '  in  making  the  requisite  preparation.  They  prepared 
lamps,  or  torches,  as  was  customary  on  such  occasions.  They 
also  provided  themselves  with  oil  for  any  exigency  which  might 
occur.  Their  wisdom,  in  one  word,  consisted,  in  preparing 
and  acting  for  the  future. 

(2.)  The  foolish.  These  had  lamps,  but  no  provision  of  oil 
for  the  future.  Their  religious  profession  had  only  reference  to 
the  present.  The  great  end  was  not  duly  contemplated,  nor 
provision  made  for  it.  Wisdom  fixes  its  attention  on  the  most 
important  things,  and  arranges  chiefly  and  first  for  them.  Not 
so  short-sighted  folly,  which  only  gazes  on  the  present  uncertain 
flitting  now,  and  neglects  to  prepare  for  the  sure  and  momen- 
tous future.  A  mere  profession  of  religion  may  do  for  the 
flitting  years  of  life,  but  will  not  for  the  realities  of  death, 
judgment,  and  eternity.  Notice,  we  are  referred, 

III.  To  THE  PERIOD  WHICH  INTERVENED  BETWEEN  THE  COMING 

OF  THE  BRIDEGROOM.  "  The  bridegroom  tarried."  Did  not 
appear  so  early  as  was  expected.  The  second  coming  of 
Christ  was  expected  by  the  Christians  of  the  apostolic  age. 
Hence  Paul  wrote  to  disabuse  the  minds  of  the  early  Christians 
as  to  his  near  approach.  Since  then,  eighteen  centuries  have 
rolled  over.  So  that  from  the  commencement  of  the  Christian 
dispensation  to  the  second  advent,  it  may  be  well  certified} 
7* 


78  SKETCHES    OF    SERMONS. 

"  that  the  bridegroom  tarried."  During  this  period,  "  they  all 
slumbered  and  slept.  This  evidently  refers  to  the  sleep  of 
death.  One  race  and  age  of  the  church  rose  up  and  died  after 
another.  No  other  interpretation  can  meet  the  case  clearly,  for 
the  same  thing  is  said  of  both  the  wise  and  foolish,  and  without 
any  blame  being  attached  to  it.  It  is  obvious  that  both  the  wise 
and  foolish  died  as  they  had  lived.  The  one  in  union  with 
Christ,  and  waiting,  ready  for  him.  The  other,  with  only  a  nom- 
inal profession.  At  length  the  slumbers  of  the  whole  are  dis- 
turbed. For  notice, 

IV.  THE   MOMENTOUS   PROCLAMATION.     "  Behold  the  bride- 
groom cometh  :  go  ye  out  to  meet  him,"  — verse  6.     This  takes 
place  at  midnight,  when  the  day  of  the  world's  probation  has 
passed  away.  At  "  midnight,"  before  the  day  of  eternity  d#wns. 

(1.)  How  sublime  the  announcement!  "Behold  the  bride- 
groom cometh."  In  all  his  grandeur  and  magnificence.  In 
all  his  pomp  and  glory.  Cometh  as  predicted.  Cometh  to 
consummate  his  kingdom. 

(2.)  How  important  the  command  !  "  Go  ye  out  to  meet  him." 
For  this  they  have  been  long  waiting.  And  now  they  all  wake 
and  startle  into  life.  The  slumbers  of  the  world  are  disturbed. 
But  the  dead  in  Christ  rise  first.  Now  —  now  is  the  grand 
crisis.  The  day  of  destiny  and  doom. 

(3.)  How  active  the  arrangements!  —  verse  7.  "Then  all 
those  virgins  arose  and  trimmed  their  lamps."  What  anxiety 
and  care  will  press  on  every  mind.  It  is  clear  that  the  foolish 
virgins  were  not  hypocrites,  but  formalists.  They  were  not 
deceivers  but  self-deceived  ;  for  they  earnestly  attempt  to  make 
ready  for  the  bridegroom's  appearance.  Notice, 

V.  THE  SOLEMN  DIFFERENCE  NOW  DISCOVERED. 

(1.)  The  foolish  have  no  oil.  Their  mere  profession  died 
with  them,  and  now  they  have  no  real  grace,  and  therefore  can- 
not join  the  nuptial  procession.  The  wise  trim  their  lamps,  and 
go  forth  as  they  had  prepared,  as  they  had  desired,  as  they  had 
expected.  This  difference  is  now  first  discovered.  But  discovered 


PARABLE  OF  THE  TALZNTS.  79 

when  it  is  too  late.  "  The  harvest  is  past,"  &c.  The  means 
of  mercy  past.  The  day  of  probation  ended.  They  attempt  to 
buy  in  vain.  The  wise  have  no  oil  — no  grace — no  merit  — no 
righteousness  to  benefit  others,  and  therefore  their  ruin  is  inevit- 
able. 

(2.)  The  foolish  are  excluded.  The  wise  enter  with  the 
bridegroom.  Now  their  faith  is  realized  in  sight.  Now  their 
hope  in  eternal  fruition.  Now  they  are  forever  with  the  Lord. 
But  the  foolish  are  excluded.  "  The  door  was  shut."  How 
terrible  that  short  sentence  !  The  door  shut,  and  that  forever. 
Shut,  and  they  excluded.  And  their  appeals  are  in  vain  —  for 
they  cry,  "  Lord,  Lord,"  &c.  But  the  asseveration  is  heard, 
"  Verily,  I  know  you  not,"  —  verse  12.  I  never  recognized 
you  as  more  than  professors  :  mine  ye  never  were.  I  cannot 
approve  of  you,  or  own  you  now.  Let  solemn  preparation  be 
made  for  eternity.  Let  the  Christian  live  for  that.  Prepare  for 
that.  Do  all  things  in  reference  to  that.  Apply  the  subject 
with  verse  13. 


THE  PARABLE  OF  THE  TALENTS. 

"  For  the  kingdom  of  heaven  U  like  a  man  travelling  in  a  far  country,  who  called  his 
own  servants,  and  delivered  unto  them  his  goods.  And  unto  one  he  gave  five  talents,  to 
another  two,  and  to  another  one  ;  to  every  man  according  to  his  ability ;  and  straightway 
took  his  journey,"  &c.  —  JMatt.,  25  :  14,  30. 

IN  this  extended  parable  we  have  presented  to  us  in  full,  the 
doctrine  of  human  responsibility,  and  the  connection  between  the 
condition  of  the  present  anil  the  condition  of  the  future.  These 
subjects  are  among  the  essentials  of  religion.  They  deserve  our 
solemn  consideration,  and  are  adapted  to  produce  those  impres- 
sions which  are  favorable  to  our  highest  -ind  eternal  interests. 
We  shall  not  attempt  any  explanation  of  the  drapery  of  the  par- 
able, but  make  use  of  it  to  illustrate  the  important  proposition  we 
shall  place  before  you.  Observe, 


80  SKETCHES    OF    SERMONS. 

I.  THAT  GOD  COMMITS  CERTAIN  TALENTS  TO  HIS  CREATURES  : 

—  verse  14.     Of  the  most  important  of  these  we  may  mention, 

1.  Life.     The  time  and  circumstances  of  our  being. 

2.  Reason.     The  power  to  judge  between  right  and  wrong, 
that  which  can  apprehend  causes  and  effects,  duties  and  their 
obligations. 

3.  Influence.     Power  arising  from  rank,  or  station,  or  knowl- 
edge. 

4.  Wealth.     For  of  money  the  wise  man  saith,  it  answereth 
all   things.      The   instrumentality    by    which    all    benevolent 
machinery  is  established  and  continued. 

5.  Religious  privileges.    The  word.     The  preached  gospel. 
Sabbaths.     Ordinances.     Graces.     Providences,  &c.,  &c. 

II.  THAT  VARIETY  BOTH  IN  CHARACTER  AND  NUMBER  DISTIN- 
GUISHES   THE    TALENTS    GoD   CONFERS, Verse    15.      To    Some 

he  gave  five,  to  others  two,  and  to  another  one.     We  see  this, 

1.  In  the  nature  of  the  talents  conferred.     In  one  case  in  ad- 
dition to  the  ordinary  blessings  and  privileges  of  life,  there  is 
given  profound  learning  —  to  another  commanding  eloquence 

—  to  a  third  great  energy  —  to  a  fourth  the  spirit  of  enterprize, 
&c.     One  has  wealth,  another  useful  parts,  a  third  influence. 
dec.     There  is  as  great  a  difference  between  the  talents  of  men 
as  between  one  and  five. 

2.  In  the  capability  for  using  them.     "  To  every  man  accord- 
ing to  his  several  ability,"  —  verse  15.     God  suits  the  talents 
bestowed  to  the  characteristics  of  the  mind,  the  sphere  occupied, 
and  the  mental  or  physical  ability  possessed.     With  the  talents 
conferred,  there  is  ability  to  use  them  ever  given. 

III.  THAT  GOD  WILL  REQUIRE  AN   EXACT  ACCOUNT  OF  THE 

EMPLOYMENT  OF  OUR  TALENTS. 

1.  This  is  the  great  doctrine  of  revelation.     It  meets  us  in 
every  part  of  the  sacred  volume.      Eccl.,  11:  13,14.     To  this 
also,  conscience  responds.     This  is  essential  to  accountability. 

2.  God  will  do  this  at  the  day  of  judgment.     "  After  a  long 
time  the  Lord  of  those  servants  cometh,"  &c.   "  Because  he  hath 


PARABLE  OF  THE  TALENTS.  81 

appointed  a  day  in  which  he  will  judge  the  world,"  &c.  Acts, 
17:  31. 

3.  This  account  will  be  demanded  of  every  one.  None  too 
great  to  evade  —  none  too  small  to  escape.  Every  man  of  every 
grade,  and  color,  and  condition,  and  age,  and  tongue.  The 
dead,  small  and  great,  will  stand  before  the  throne. 

IV.  THAT  MEN  WILL  BE  JUDGED  ACCORDING  TO  THE  TALENTS 
BESTOWED. 

1.  Improvement  will  be  expected  from  each.     For  this  the  tal- 
ents were  given.     And  to  this  every  one  must  answer.     Have 
they  been  laid  out  actively  and  conscientiously  according  to  the 
abilities  and  opportunities  given  ? 

2.  The  improvement  expected  will  be  proportionate. 

(1.)  To  the  number  of  talents.    "  Where  much  is  given,"  &c. 

(2.)  To  the  time  of  possession. 

(3.)  To  the  favorable  circumstances  under  which  they  have 
been  enjoyed.  Fidelity  in  the  use,  and  consequent  thereon,  an 
increase  of  the  talents  will  be  the  test.  For  in  all  cases  faithful 
use  increases  the  talents  given.  He  who  hath  been  diligent  and 
active,  and  conscientious,  increases  the  talents  bestowed.  Daily 
more  to  him  is  given. 

V.  GOD    WILL    REWARD   HlS    FAITHFUL    SERVANTS  ACCORDING 

TO  THE  IMPROVEMENT  MADE.  See  this  fully  borne  out  in  Luke's 
version  of  this  parable  —  chap.  19:  16,  &c.  The  man  who 
had  gained  ten  talents,  had  rule  given  him  over  ten  cities.  The 
man  who  had  gained  five,  over  five  cities.  There  can  be  no 
doubt  as  to  there  being  degrees  of  glory  among  the  beatified. 
'*  As  one  star  differeth,"  &c.  Besides,  faithfulness  in  God's 
service,  and  usefulness  to  our  fellow-men,  increases  our  capaci- 
ty for  bliss.  And  the  capacity  in  every  case  will  be  the  rule 
of  the  glory  conferred.  In  all  cases  the  reward, 

1.  Will  be  rich  and  distinguished.  Worthy  of  God  to  give. 
Such  as  his  greatness  and  all-sufficiency  can  bestow.  He  hath 
called  us  to  his  "  eternal  kingdom  and  glory." 


92  SKETCHES    OF    SERMONS. 

2.  Will  be  satisfying.     Soul  filled  with  intellectual,  holy  en- 
?oyment.     "  Joy  of  our  Lord,"  — verse  23,  &c. 

3.  //  will  be  eternal.     "  Fulness  of  joy  and  pleasures  forever- 
.tiore,"  &c.     These  shall  enter  into  life  eternal. 

VI.    GOD  WILL    PUNISH  THE  UNFAITHFUL  AND  SLOTHFUL  WITH 
HlS  SEVERE  DISPLEASURE.       He  will, 

1.  Overthrow   his  sophistry.      He   excuses  himself  on  the 
ground  of  his  fear  and  dread,  —  verse  25.    On  that  very  ground 
Christ  shews  he  should  have  been  concerned  anxiously,  to  im- 
prove his  talent,  —  verse  26. 

2.  He  will  expose  him  to  public  shame.     The  examination  is 
public.     Angels  are  present.     The  whole  human  family  are 
present.     Before  all  he  will  convict  and  condemn  him.     The 
assembled   world  shall  hear  the   charge,  "  Thou  wicked  and 
slothful  servant." 

3.  He  will  consign  him  to  a  state  of  misery.     His  portion  and 
crown  are  given  to  another,  —  verse  28.     He  is  then  seized  by 
the  administrators  of  divine  justice,  and  cast  into  outer  darkness, 
&c.,  —  verse  30.     His  doom  is  one  of  intense  misery  and  des- 
oair. 

Learn, 

1.  The  importance  of  faithful  constancy  and  diligence  in  the 
service  of  God.     God  says  to  each  Christian,  "  Occupy  till  I 
come."     Be  faithful,  &c. 

2.  Exemption  from  flagrant  sins  will  hot  save  us.     There 
must  be  fruitfulness,  &c. 

3.  The  ruined  individual  was  a  servant,  net  a  rebe.,  nor 
an  enemy.     Oh,  reflect  and  tremble. 


PARABLE    OF    THE    TJNJTJST    STEWARD.  83 


THE  UNJUST   STEWARD. 


"  And  he  said  unto  bis  disciples,  Thoro  was  a  certain  rich  man,  who  hod  a  steward : 
tnd  tho  same  was  accuiod  unto  him  that  he  had  wasted  his  goods.  And  he  called  him,  and 
said  unto  him,  How  is  it  that  I  hear  this  of  thee?  give  an  account  of  thy  stewardship; 
for  thou  mayost  bo  no  longer  steward,"  &c.  — Luke,  16 :  1,  8. 

IT  is  obvious  that  this  parable  must  be  read  with  care,  that  its 
design  and  purport  may  be  correctly  ascertained.  Jesus  here, 
is  not  extolling  the  dishonesty  of  the  unjust  steward ;  nor  yet 
does  he  inculcate  in  the  conclusion,  the  possibility  that  by  any 
meritorious  works,  we  can  assure  ourselves  of  final  felicity. 
The  whole  scope  of  the  parable  is  to  teach  wise,  prudent  fore- 
thought. And  this  is  all  that  was  commendable  in  the  unjust 
steward.  He  calculated,  arranged  and  acted,  for  the  future. 
He  had  wasted  his  lord's  goods.  He  was  unable  to  toil  for  his 
daily  food.  He  was  ashamed  to  beg.  He  therefore  resolved 
by  favoring  to  a  large  extent  his  lord's  debtors,  in  the  settlement 
of  their  accounts,  to  obtain  such  a  share  of  their  good  will,  that 
in  the  time  of  necessity  he  saw  approaching,  he  might  be  re- 
ceived into  their  houses.  The  lord  heard  of  the  sagacity  and 
tact  of  his  unfaithful  servant,  and  while  he  must  have  detested 
his  dishonesty,  he  yet  admired  the  skill  and  prudence  he  had 
displayed.  Jesus  therefore  attests  that  as  a  rule,  the  children 
of  this  world  are  wiser  in  their  generation,  than  the  children  of 
light.  He  concludes  by  saying,  that  his  disciples  should  make 
to  themselves  friends  of  the  mammon  of  unrighteousness,  that 
when  they  failed  on  earth,  they  might  receive  them  into  ever- 
lasting habitations.  It  is  supposed  by  many  that  Christ  here 
refers  to  the  benevolent  use  of  wealth  in  doing  good  to  his  poor 
disciples,  who  would  hail  their  benefactors  with  joy  to  the 
abodes  of  the  blessed.  Then  Christ  will  say  to  such,  "  I  was 
hungry  and  ye  gave  me  meat,"  &c.  The  great  motto  of  the 
parable  is  —  live  in  reference  to  eternity.  In  doing  this, 


84  SKETCHES    OF    SERMONS. 

I.  KEEP    THE    EYE  OF  YOUR  MIND  CONSTANTLY  FIXED  UPON    IT. 

As  the  racer  on  the  goal.  As  the  mariner  on  his  port.  As 
the  laborer  on  the  end  of  the  day.  As  the  traveller  on  his 
home.  Daily  remember  you  are  on  your  way  to  eternity.  Soon 
you  will  have  to  do  with  eternal  things.  Think  of  them  in  the 
workshop  —  in  the  market  —  in  the  domestic  circle  —  in  secret. 
On  your  beds,  &c.  Let  this  be  one  chief  subject  of  meditation 
and  reflection, 

II.  ACT   FOR   ETERNITY.      (1.)  Lay   a   good  foundation  by 
building  on  the  Lord  Jesus  Christ  alone,  and  resting  exclusively 
on  him  for  pardon,  sanctification,  and  eternal  life. 

(2.)  Labor  to  grow  in  meetness  for  eternity.  Cherish  the 
spirit,  and  graces,  and  virtues,  which  will  flourish  in  the  celestial 
regions  of  glory.  Seek  for  an  entire  conformity  to  God's  will 
and  likeness.  Be  heavenly  and  spiritually-minded.  Lay  up 
treasure  there,  &c. 

(3.)  Let  your  conduct  be  in  reference  to  it.  In  worldly 
things,  act  as  a  citizen  of  the  New  Jerusalem.  As  a  Christian, 
more  especially,  let  your  destination  be  recognized  of  all  men. 
Shew  your  pilgrim's  staff  and  costume.  Be  ever  on  your 
way,  &c. 

III.  ACT  WITH  THAT  SKILL  AND  ENERGY  WHICH  ETERNAL  CON- 
CERNS DESERVE. 

(1.)  See  how  worldly  men  contrive  and  toil  for  earthly  gain 
—  how  much  more  should  you  for  eternal  riches. 

(2.)  For  what  a  little  they  make  immense  sacrifices  —  how 
grand  the  object  you  have  before  you  —  your  self-denial  and 
earnest  efforts  cannot  be  too  great. 

(3.)  How  they  persevere  and  overcome  difficulties.  Be  as 
intent  on  your  labors,  and  as  strenuous,  determined  and  un- 
wavering. 

(4.)  How  anxious  are  they  to  'mprove  all  opportunities.  Be 
you  as  wise  and  watchful  —  avail  yourselves  of  all  means  of 
getting  and  doing  good.  Be  especially  moved  to  this  course  by 
the  consideration, 


PARABLE    OF   THE    UNJUST    STEWARD.  85 

1.  Of  the  uncertainty  of  the  present.     Your  period  of  proba- 
tion is  exceedingly  limited,  and  its  termination  may  be  just  at 
hand.     Much  may  have  to  be  crowded  into  a  few  months,  or 
weeks,  or   days.     What  diligence  and  fervor  then  are  neces- 
sary. 

2.  Of  the  momentous  character  of  the  future.     Eternal  things 
are  solid,  unchanging  realities.     Heaven  and  its  glory  is  eter- 
nal.    Hell  and  its  woe  is  eternal.     And  in  eternity  there  is  no 
reparation  of  life's  woful  mistakes.     No  available  repentance 
there.     No   door  of  hope   there.     No   throne  of  grace  there. 
No   purifying   fountain   there.     Then    while   we  have   these, 
what  concern  and  diligence  should  be  evinced. 

IV.  UNDER  ALL  CIRCUMSTANCES  PREFER  ETERNAL  TO  TEMPO- 
RARY GOOD.  Eternal  glory  to  earthly  glory.  Eternal  pleasures 
to  those  of  sin  and  sense.  Eternal  mansions  to  those  of  time, 
having  their  foundations  in  the  dust.  Keep  in  mind  the  wisdom 
of  looking  at  the  unseen  realities  of  eternity,  in  preference  to 
the  temporal  vanities  of  time. 

APPLICATION. 

1.  Commend  the  conduct  of  those  who  are  thus  wise  and  pru- 
dent in  reference  to  eternal  things. 

2.  Encourage   them.     Their   reward  is  nearer   every   day. 
Soon  shall  wisdom  be  justified  of  her  children.     Soon  shall  the 
wise  shine  forth  in  the  kingdom  of  their  Father  for  ever. 

3.  Urge  the  worldly  to  a  better  choice.     Why  be  absorbed 
with   sublunary  good  ?     It  is  the  portion  of  the   beasts  of  the 
field.     Seek  something  higher,  better,  hojier,  —  more  suited  to 
your  faculties,  and  more  adapted  to  the  immortality  of  your 
being. 

4.  Press  consideration  on  the  thoughtless.     "  O  that  they  were 
wise,  that  they  understood  this,  that  they  would  consider  their 
latter  end." 

8 


86  SKETCHES    OF    SERMONS. 


THE  RICH  FOOL. 

"  And  bo  spake  a  parable  unto  them,  saying,  The  ground  of  a  certain  rich  man  brought 
forth  plentifully:  And  he  thought  within  himself,  saying,  What  shall  I  do,  because  I 
have  no  room  where  to  bestow  my  fruit;  ?  "  &c.  —  Luke,  12 :  16,  21. 

THIS  parable  originated  in  consequence  of  an  individual  ap- 
plying to  Christ,  that  he  would  adjudicate  between  him  and  one 
of  his  brethren,  in  reference  to  the  family  inheritance.  This 
would  have  been  a  direct  departure  from  the  spiritual  province 
the  Savior  came  to  occupy ;  and  therefore  he  replied,  "  Man, 
who  made  me  a  judge  or  a  divider  among  you  "  —  verse  14. 
And  seeing  the  anxiety  of  this  individual  respecting  the  attain- 
ment of  an  earthly  possession,  he  said,  "  Take  heed  and  be- 
ware of  covetousness,  for  a  man's  life  consisteth  not  in  the  abun- 
dance of  the  things  which  he  possesseth  "  —  verse  15.  This 
important  principle  he  illustrates  by  the  parable  before  us.  Ob- 
serve, 

I.  THE  RICH  MAN'S  POSSESSIONS  :  verse  16.  "  The  ground 
of  a  rich  man  brought  forth  plentifully."  He  was  in  circum- 
stances of  affluence,  rich  and  prosperous.  Just  in  that  condi- 
tion which  men  are  anxious  to  attain.  The  sun  of  prosperity 
shone  upon  him.  The  gales  of  prosperity  filled  the  canvas  of 
his  vessel,  and  her  gallant  course  was  all  that  heart  could  de- 
sire. This  is  often  the  lot  of  the  thoughtless  and  the  ungodly. 
So  that  temporal  prosperity  is  never  a  sure  indication  either  of 
piety,  or  irreligion.  In  this  respect  one  event  happeneth  to  all. 
Observe, 

n.  His  ANXIETIES.  Some  imagine  that  anxiety  is  only  the 
lot  of  the  poor  and  the  wretched,  and  such  as  have  to  buffet 
with  the  waves  of  adversity.  The  very  opposite  is  generally 
the  case.  Anxieties  are  generally  found  in  proportion  to  the 
amount  of  our  earthly  possessions.  Riches  and  cares  are  in- 
separably wedded  together.  Hence,  though  rich  and  prosper- 


PARABLE    OF    THE    RICH    FOOL.  87 

ous,  he  exclaims,  "  What  shall  I  do  ?  "  We  marvel  not  that 
the  poor  and  starving,  that  the  widow  and  the  orphan,  that  the 
distressed  and  unfortunate  should  thus  exclaim,  but  this  is  the 
language  of  a  man  of  abounding  affluence.  He  knows  not  how 
to  dispose  of  his  abundance.  "  I  have  no  room  where  to  be- 
stow my  fruits."  I  am  full  to  overflowing.  I  cannot  keep 
pace  in  my  hoarding  arrangements,  with  the  increase  of  my 
substance.  He  surely  had  forgotten  that  the  fruits  of  the  earth 
were  for  the  inhabitants  of  the  earth,  and  that  this  superabun- 
dance was  to  enable  him  to  give  to  the  poor  and  needy,  and 
such  as  were  born  for  adversity.  We  see,  too,  that  no  degree 
of  prosperity  can  soften  or  expand  a  sordid  or  selfish  heart. 
We  see,  too,  how  he  speaks  as  the  proprietor,  and  not  as  the 
steward  of  his  possessions.  I  have  no  room  for  my  fruit,  what 
shall  /  do  ?  He  recognizes  no  superior  authority,  —  he  refers 
to  no  will  but  his  own.  How  few  remember  that  riches  are 
only  given  in  trust.  And  that  God  says  to  every  one,  "  Occupy 
till  I  come."  Observe, 

III.  His  DETERMINATIONS.     "  And  he  said,  this  will  I  do;  1 
will  pull  down  my  barns  and  build  greater,"  —  verse  19,  20. 

1.  He  resolves  on  the  means  of  accumulation.     He  will  cher- 
ish the  sordid,  grasping  feeling.     He  will  add  to  his  already 
oppressive   abundance.     Avarice,  like  the  sea  and  the   grave, 
never  says  it  has  enough.     Like  the  horse  leech,  it  ever  craves, 
"  Give,  give  !  " 

2.  He  forms  his  arrangements  without  any  reference  to  the 
providence  of  God.     He  says,   "  I  will  pull  down  my  barns," 
&c.     He  reckons  on  no  contingencies.     He  calculates  on  no 
changes.     He  is  self-confident  as  he  is  rich.     He  thinks  he  can 

O 

dispose  of  events  as  easily  as  of  riches.  He  fancies  time  and 
years  to  be  as  malleable  as  gold.  He  does  not  even  say,  that 
he  will  endeavor  to  do  these  things,  but  he  confidently  declares 
that  he  will  do  them. 

3.  He  reckons  on  his  riches  as  the  joy  and  portion  of  his 
soul.     "  And  I  will  say  to  my  soul,  soul  thou  hast  much  goods 


88  SKETCHES    OF    SERMONS. 

laid  up  for  many  years,"  &c.  His  mind  was  evidently  gross 
and  carnal.  His  affections  earthly.  His  gold  was  his  idol. 
He  evidently  was  ignorant  that  mere  material  things  could  not 
satisfy  the  mental  desires  of  an  immaterial  spirit.  The  fruits 
of  the  earth  would  do  well  enough  to  meet  many  physical  ne- 
cessities, but  what  could  they  do  in  meeting  the  boundless 
longings  of  a  deathless  soul  ?  How  would  he  extract  from 
wealth,  light  for  his  understanding, — truth  for  his  judgment, — 
peace  for  his  conscience, — or  solid  hopes  for  his  immortal  de- 
sires and  delights  ?  What  stupidity  !  What  infatuation  !  Yet 
is  not  this  the  very  spirit  of  worldliness —  seeking  the  chief 
good  in  the  creature,  and  not  in  the  Creator,  having  the  affec- 
tions on  the  earth,  instead  of  in  heaven  ? 

4.  He  confidently  calculates  on  an  extended  existence.  "  Thou 
hast  goods  laid  up  for  many  years,"  —  verse  19.  Many  years 
of  plenty  and  enjoyment  are  before  thee.  Be  content,  satisfied, 
happy.  All  things  are  right  and  secure,  —  no  interruption,  no 
molestation  shall  affect  me.  What  folly !  Did  he  not  know 
that  no  man  could  reckon  with  certainty  as  to  the  morrow  — 
that  the  wisest  cannot  tell  what  a  day  will  bring  forth  ?  That 
man's  breath  is  in  his  nostrils  —  That  man  is  travelling  every 
moment  on  the  margin  of  the  grave  ?  Yet,  this  infatuated 
scheme  of  reckoning  on  long  life,  how  common  it  is.  Men  buy 
and  sell,  and  build,  and  form  plans,  as  if  they  held  life  on  a 
certain  and  long  protracted  term  of  years.  Notice, 

IV.    HlS  SUDDEN  AND  FATAL  ARRESTMENT.       It  might  Seem  that 

this  colloquy,  with  himself  had  taken  place  on  his  bed,  During 
the  commencement  of  the  night  season.  Having  finished  the 
process  of  his  purposes  and  resolves,  he  now  probably  thinks 
of  sleep,  intending  to  commence  his  new  improvements  on  the 
morrow.  But  observe, 

1.  How  he  is  disturbed  by  the  voice  of  Deity.  "  God  said," 
either  by  some  deep,  unmistakeable  impression  on  his  heart  and 
conscience,  or  by  some  sudden  ipfliction  of  disease,  "  Thou 
fool,"  &o.  What  an  interruption  to  his  castle-building  !  What 


PARABLE    OF    THE    BARREN    FIG   TREE.  89 

an  unexpected  leveller  of  his  plans  !     How  soon  the  aspect  of 
the  whole  scene  is  changed  ! 
Mark, 

2.  The  sudden  termination  of  his  career.     "  This  night  thy 
soul  shall  be  required  of  thee."     Thy  race  is  run,  —  thy  pro- 
bation ended.     Thou  art  on  the  verge   of  the   eternal   world. 
This  night,  —  how  soon,  —  how  unexpected,  —  how  awful ! 

3.  The  eternal  ruin  of  his  soul.     He  had  lived  for  time  and 
for  earthly  ends.     His  soul  and  eternal  things  had  been  utterly 
neglected.     Alas !  how  poor  is  he  now.     How  wretched  !    How 
despairing !     He  thought  he  was  happy  and  secure.     But  he 
had  built  upon  the  sand,  and  all,  by  one  fell  storm,  is  swept 
away.     And  his  soul  is  lost  —  lost  —  lost  for  ever.     Oh,  reflect, 
be  wise,  and  lay  up  treasure  in  heaven,  &c. 


THE   BARREN  FIG  TREE. 


"  He  spake,  also,  this  parable :  A  certain  man  had  a  fig  tree  planted  in  his  vineyard  : 
and  he  came  and  sought  fruit  thereon,  and  found  none  :  Then  said  he  unto  the  dresser  of 
his  vineyard,  Behold  these  three  years  I  come  seeking  fruit  on  this  fig  tree,  and  find  none  : 
cut  it  down  ;  why  curnbereth  it  the  ground  ?  "  &c.  —  Luke,  13 :  6,  9. 

IT  is  probable  that  Christ  designed  this  parable  to  be  admoni- 
tory to  the  Jews,  whose  mercies  had  been  so  numerous,  but 
whose  day  of  privileges  would  soon  terminate.  But  the  sub- 
ject is  equally  applicable  to  all  persons  who  are  favored  with 
the  means  of  religious  knowledge  and  improvement.  How 
important  that  we  should  live  constantly,  and  deeply  impressed 
with  our  responsibility  to  God,  for  all  we  enjoy.  That  we 
should  remember  always,  that  this  is  a  probationary  state. 
That  eternity  will  be  to  us  in  all  its  enjoyments,  or  woes,  as  we 
sow  here.  And,  therefore,  that  we  should  so  improve  our 
8* 


90 


SKETCHES    OF    SERMONS. 


blessings,  that  our  account  may  be  surrendered  with  joy,  and 
not  with  grief.  Observe, 

I.    THE    FAVORABLE    POSITION    IN    WHICH    THE    FIG  TREE  WAS 

PLACED.  In  a  "  vineyard,"  —  not  on  some  neglected  waste 
ground.  Not  by  the  way  side.  But  in  a  vineyard.  Under 
culture  and  care.  With  all  the  advantages  of  the  vinedresser's 
skill  &c.  This  was  the  highly  favored  condition  of  the  Jews 
for  many  generations.  See  Isaiah,  verse  1,  &c.  This  is  the 
condition  of  those  favored  with  the  privileges"  and  blessings  of 
the  gospel  dispensation.  This  is  especially  the  condition  of 
those  wljp  are  members  of  the  Christian  church. 

(1.)  Who  have  been  professedly  brought  out  of  the  world  in- 
to the  church. 

(2.)  Who  are  favored  with  the  spiritual  means  and  ordinances 
of  the  gospel. 

(3.)  Who  are  the  subjects  of  the  especial  and  rich  promises 
of  the  new  covenant. 

(4.)  Unto  whom  the  graces  and  blessed  influences  of  the 
Holy  Spirit  are  freely  imparted. 

(5.)  Who  are  the  objects  of  the  Divine  care  and  complacen- 
cy. We  are  directed, 

II.  To  THE  EXPECTATIONS  OF  THE  PROPRIETOR.  He  came  seek- 
ing fruit  —  verse  6.  This  expectation  was  reasonable.  The 
vine  is  a  fruitful  plant.  Under  cultivation,  it  is  expected  to  yield 
a  due  increase.  God  expected  this  from  the  Jews.  He  re- 
quired them  to  be  more  wise,  and  holy,  and  obedient,  than  the 
heathen  who  surrounded  them.  God  requires  this  from  all 
favored  with  the  privileges  and  blessings  of  the  gospel  economy. 
He  particularly  requires  and  expects  it  from  his  own  professing 
people  —  the  members  of  his  church.  He  expects, 

1.  Their  hearts  to  yield  the  fruits  of  holy  graces.     These  are 
specified  by  the  apostle  Paul.     Gal.,  5:  22,  &c.     He  expects, 

2.  Their  lips  to  yield  the  fruit  of  thanksgiving  and  praise. 
The  sanctified  mouth  glorifies  God,  and  extols  him.     Celebrates 
his  praises,  &c.     From  the  abundance  of  the  heart,  the  mouth 


PARABLE  OF  THE  BARREN  FIG  THEE.  4        91 

speaketh.     And  the  stream  of  the  lips,  is  to  evidence  the  na- 
ture of  the  fountain  within.     He  expects, 

3.  The  fruits  of  obedience  in  the  life.     The  fruits  of  righte- 
ousness to  the  glory  of  his  grace.     That  to  faith  will  be  added 
virtue,  temperance,  &c.,  &c.     That  .the  life  shall  be  regulated 
by  the  Divine  law,  and  conformed  to  the  Divine  mind.     Subject 
to  God's  gracious  and  holy  authority.     That  they  be  servants  of 
righteousness. 

4.  The  fruits  of  usefulness,  by  the  employment  of  their  pow- 
ers and  talents,  in  his  service.     That  the  powers,  and  gifts,  and 
blessings  conferred,  will  be  laid  out  and  improved.     True  love 
to  God,  will  lead  to  a  desire  to  serve  him,  and  glorify  him  in 
the  world.     Love  to  mankind,  which  is  an  essential  part  of  re- 
ligion, will  lead  to  active  exertion  to  save  our  fellow  creatures. 
Observe, 

III.  THE  PROPRIETOR'S  DISAPPOINTMENT.   "  Behold  these  three 
years,  I  come  seeking  fruit  on  this  fig  tree,  and  find  none,"  — 
verse   7.     We   marvel   not  at    his   disappointment      He   had 
sought  fruit  year  after  year,  and  there  had  been  none.     It  is 
said,  that  a  tree  not  yielding  fruit  for  three  years,  was  consider- 
ed barren.     He  found  no  fruit  thereon.     No  fruit  of  any  quality. 
No  fruit.     Not  one  branch,  or  cluster,  did  this  tree  bear.     It 
might  be  strong  and  green,  but  it  was  barren.     To  the  Jews, 
this  literally  applied.     To  myriads  under  the  gospel  dispensa- 
tion.    And  to  how  many,  alas  !  who  are  professors  in  the  church, 
—  the  absence  of  every  grape  and  virtue  God  seeks  and  de- 
mands.    Notice, 

IV.  THE  COMMAND  THE  PROPRIETOR  ISSUES.     "  Cut  it  down, 
why  cumbereth  it  the  ground  ?  "  —  verse  7. 

1.  This  sentence  was  not  a  hasty  one.  There  had  been  three 
years'  care,  and  labor,  and  forbearance.  God  exercised  his 
great  long-suffering  towards  the  Jews.  So  to  men  in  general. 
So  to  fruitless  professors  in  the  church.  To  all,  God  manifests 
patient  and  enduring  forbearance.  Not  willing  to  destroy,  but 


I«  »  SKETCHES    OF     SERMONS. 

desirous  to  save.  Hence,  he  waits  long  to  see  if  they  will  bear 
fruit  or  not. 

2.  A  siifficient  reason  is  assigned  for  the  order  given. 
"  Why  cumbereth  it  the  ground  ?  "  It  was  worthless  in  itself. 
It  occupied  precious  ground.  It  took  up  the  nutritive  portions 
of  the  soil,  that  useful  fruitful  trees  required.  So  was  it  with 
the  Jews.  So  is  it  with  all  unfruitful  professors.  Their  influ- 
ence is  worse  than  useless  —  it  is  pernicious  to  others.  Notice 
at  this  crisis, 

V.    THE    REQUEST    THE  VINE  DRESSER  PRESENTS.       "  He    Said, 

Lord,  let  it  alone  this  year  also,"  &c.,  —  verse  8.  He  denies 
not  the  allegations  of  the  owner.  He  vindicates  not  the  final 
continuance  of  the  tree.  But  he  entreats, 

1.  For  a  short  period  of  suspense  of  the   sentence.     One 
year.     One  year  only !     One  round  of  the  seasons.    One  year's 
showers  and  sunshine. 

2.  He  engages  to  give  it  special  attention.     "  I  will  dig  about 
it,  and  dung  it,"  — verse  8.   I  will  try  and  search  out  the  cause, 
and  use  all  reasonable  means  to  remedy  it.     He  further  adds, 

3.  His  willingness  then  to  obey  the  order  of  the  proprietor. 
This  is  not  only  implied,  but  directly  stated.     "If  it  bear  fruit, 
well."     Well  for  the  tree,  the  proprietor,  and  the  vine-dresser ; 
"  And  if  not  then  thou  shalt  cut  it  down,"  —  verse  9. 

This  pleading  for  the  cumberer  has  often  been  verified  in  the 
prayers  of  the  parent,  the  friend,  the  minister  ;  but  it  is  true  in 
the  highest  and  best  sense  of  the  Lord  Jesus.  He  ever  lives  to 
intercede.  He  prayed  for  his  murderers  on  earth.  He  medi- 
ates for  a  lost  world  in  heaven.  Our  being  —  our  privileges 
—  our  gracious  calls,  all  flow  to  us  through  Him.  Through  the 
virtue  of  his  sacerdotal  influence,  the  axe  may  have  been  stayed 
in  its  descent — the  affliction  removed  — the  life  prolonged. 
But  remember,  the  suspended  blow  is  not  pardon  —  not  accep- 
tance—  not  salvation.  Without  repentance,  faith,  fruitfulness, 
the  sentence  will  be  put  into  fearful  execution. 


PARABLE    OF    THE    RICH    MAN    AND    LAZARUS.  93 


APPLICATION. 

1.  Let  the  subject  lead  to  serious  self-examination.     Am  I  in 
the  vineyard  of  the  Lord  a  fruitful  tree,  or  a  cumberer  of  the 
ground  ? 

2.  Let,  the  formalist  be  awakened  to  a  deep  concern  for  his 
souPs  salvation. 

3.  Let  all  remember  the  great  end  of  life,  is  to  glorify  God, 
andjinally  obtain  eternal  blessedness. 


THE  RICH  MAN  AND  LAZARUS. 

SKETCH    I. 

"  Thcro  was  a  certain  rich  man,  who  was  clothed  in  purple  and  fine  linen,  and  fared 
sumptuously  every  day  :  And  there  was  a  certain  beggar  named  Lazarus,  who  was  laid  at 
his  gate,  full  of  sores,"  &c.  — Luke,  16  :  19, /£. 

THIS  is  confessedly  the  most  awful  of  all  the  Savior's  para- 
bles. It  is  worthy  of  notice  how  repeatedly  Christ  adverted  to 
the  doctrine  of  future  rewards  and  punishments.  No  other 
teacher  ever  said  more  concerning  death  and  judgment,  and 
eternity  —  concerning  heaven  and  hell,  than  Jesus.  In  this 
parable,  as  in  many  others,  two  individuals  are  brought  before 
us  in  contrast,  and  the  contrast  is  sustained  throughout.  It  be- 
gins in  time,  and  is  carried  out  into  the  future  state.  The  whole 
is  so  graphic  and  forcible,  that  some  have  supposed  it  to  be  the 
language  of  narration  and  not  of  parable.  In  either  case  the 
great  truths  presented  must  be  the  same,  and  to  these  let  us 
with  the  utmost  seriousness  of  spirit  direct  our  attention.  Ob- 
serve, 

I.     THE     RICH     MAN     IN     HIS  .AFFLUENCE     AND     ENJOYMENTS. 

Most  probably  he  was  rich  by  descent.     Owned  some  magnifi- 


94  SKETCHES    OF    SERMONS. 

cent  family  inheritance.  At  any  rate  his  means  were  abundant. 
He  had  riches  in  profusion.  At  the  greatest  possible  distance 
from  earthly  want  or  dependency.  Hence,  there  is  reference 
made, 

1.  To  his  costume.     "Clothed  in  purple  and  fine  linen,"  — 
verse  19.     Articles  of  dress  of  the  most  costly  kind,  and  such 
as  could  be  worn  only  by  one  of  the  grandees  of  the  earth. 

2.  To  his  style  of  living.     Doubtless  a  splendid  mansion  the 
place  of  his  residence.    "  And  he  fared  sumptuously  every  day." 
Hence,  his  hall  would  be  one  continued  scene  of  banqueting  and 
gaiety.     One  round  of  sensual  enjoyments.     Luxuriousness  the 
order  of  every  day.     Observe, 

II.  LAZARUS  IN  HIS  POVERTY.     Here  we  have  the  greatest 
possible  contrast  before  us.     For  Lazarus, 

1.  Was  a   beggar.     One  without  any  earthly  dependency. 
One  whose  wants  were  to  be  supplied  by  the  precarious  gene- 
rosity of  others.     No  inheritance  —  no  sure  provision  laid  up 
for  a  single  day.     A  child  of  deep  need  —  one  evidently  born 
for  adversity.    He  was  anxious  for  t'ne  crumbs  of  the  rich  man's 
table. 

2.  Without  a  dwelling.     He  was  homeless.     Had  not  even 
a  mud-walled  cottage  for  his  habitation.     For  he  was  laid  at 
the  rich  man's  gate.     The  mere  animals  belonging  to  the  man- 
sion fared  better  than  he.     Like  the  Lord  of  life  and  glory,  he 
had  not  where  to  lay  his  head.     To  the  piercing  cold  —  to  the 
teeming  rain  —  to  the  painful  frost  of  night,  and  to  every  peril 
and  wretchedness,  he  was  exposed. 

3.  He  was  miserably  afflicted  in  his  person.    "  Full  of  sores," 
—  verse  20.    Most  likely  lame  and  helpless,  and  distressed  with 
painful  and  loathsome  ulcers.     Probably  his  extreme  poverty 
might  result  from  his  diseased  condition,  being  unable  to  toil 
for  the  bread  which  perisheth.     "  Moreover,  the  dogs  came  and 
licked  his  sores,"  —  verse  21.     We  are  directed, 

HI.  To  THE  DEATH  OF  LAZARUS.     "  And  it  came  to  pass, 
that  the   beggar  died,"  —  verse  22.     We  marvel  not  at  this, 


PARABLE  OF  THE  EICH  MAN  AND  LAZARUS.        95 

but  rather  that  he  had  lived,  when  his  misery  and  destitu- 
tion are  considered.  His  poverty  and  afflictions  probably  has- 
tened his  death.  He  died  as  he  had  lived  —  poor,  forlorn,  and 
neglected.  But  at  his  death  he  became  the  subject, 

1.  Of  angelic  ministration.     Those   bright,  and  holy,  and 
benevolent  spirits,  the  immediate  servants  of  God   in  heaven, 
who  are  ever  hearkening  to  the  voice  of  his  word,  were  sent  to 
watch  the  dying  agonies  of  the  neglected  beggar.     No  earthly 
hand  is  near  to  close  his  eyes  —  no  earthly  bosom  to  heave  with 
tender  sympathy.     But  angels  witness  his  last  struggles,  and 
might  be  commissioned  to  administer  celestial  consolation. 

2.  He  is  conveyed  in  triumph  to  glory.     He  exchanges  earth 
for  heaven  —  poverty  for  cekjtial    riches  —  and  disease  and 
destitution,  for  ineffable  joy  and  blessedness.     How  striking, 
how  indescribable  the  change  !     God's  saint,  who  had  no  dwell- 
ing on  earth,  is  now  a  citizen,  a  prince  royal  of  immortal  glory. 
Of  his  funeral  we  have  no  account  —  what  became  of  the  dis- 
eased, worn  out  tabernacle,  is  not  stated ;    but  the  soul,  the 
deathless  part  of  the  beggar,  is  beatified.     We  are  now  direct- 
ed, 

IV.  To  THE  DEMISE  OF  THE  RICH  MAN.  "  The  rich  man  also 
died,  and  was  buried," — verse  22.  As  the  beggar  had  died  of 
destitution,  who  knows  but  the  rich  man  had  died  of  repletion. 
For  the  one  is  almost  as  unfavorable  to  health  and  longevity  as 
the  other.  At  any  rate, 

1.  He  died.     Riches,  affluence,  earthly  glory,  could  not  ward 
off  disease,  nor  prevent  the  fatal  stroke  of  mortality.     In  spite 
of  friends  and  physicians,  the  enemy  of  our  species  directed  the 
fatal  dart  with  unerring  precision.     Observe,  it  was  recorded, 

2.  That  he  was  buried.     Rank  and  wealth  keep  up  their  dis- 
tinctions after  death,  in  the  magnificence  of  the  funeral  obse- 
quies —  in  the  marble  monument  —  in  the  flattering  inscription 
and  eulogy  of  the  deceased.     But  this  is  the  utmost  stretch  of 
earthly  distinction,  unless  some   dependent  writer  immortalizes 
his  name  and  deeds  in  song,  or  on  the  pages  of  his  country's  his- 


96  SKETCHES    OF    SERMONS. 

lory.  We  have  now  surveyed  the  leading  features  in  the  earth- 
ly history  of  these  two  individuals.  We  have  seen  them  pass 
away  from  the  scenes  of  time.  We  look  for  them,  but  they  are 
not.  Another  lord  tenants  the  mansion,  and  the  beggar  no 
longer  is  seen  prostrate  at  the  family  gate.  Both  are  gone  — 
for  both,  after  all,  were  travellers  to  the  same  home.  Their 
final  state  we  must  reserve  for  another  occasion.  We  learn, 

1.  That  piety  on  earth  is  often  allied  with  poverty  and  suffer- 
ing. 

2.  That  earthly  prosperity  and  magnificence  are  no  proofs 
of  the  divine  favor. 

3.  That   whatever  be  our  condition  in   this   world,  we  are 
travelling  towards  another.     Http  we  have  no  abiding.     This  is 
not  the  final  abode  of  either  rich  or  poor. 

4.  That  death  is  inevitable  to  all  stations  and  ranks,     ftow 
necessary  to  remember  this.      To  prepare  for  it,  by  a  life  of 
sanctity  and  devotedness  to  the  cause  of  God  in  the  world. 


THE  RICH  MAN  AND  LAZARUS. 

SKETCH   II. 

"  And  in  hell  be  lift  up  his  eyes,  being  in  torments,  and  seeth  Abraham  afar  off,  and 
Lazarus  in  his  bosom.  And  he  cried  and  scid,  Father  Abraham,  have  mercy  on  me,  and 
•end  Lazarus,  that  ho  may  dip  the  tip  of  his  ringer  in  water,  and  cool  my  tongue  ;  for  I  am 
tormented  in  this  flame,"  &c.  —  Luke,  16:  23,  'Jl. 

OUR  attention  has  been  directed  to  the  rich  man  and  Lazarus 
in  their  opposite  circumstances  of  life,  and  in  their  decease  ; 
and  in  those  particulars  were  found  much  weighty  matter  for 
serious  reflection.  Life  is  important  in  itself,  but  how  much 
more  in  its  vast  responsibility  in  connection  with  eternity. 
What  I  am  now,  may  concern  both  myself  and  others —  but  the 
all-momentous  question  is,  what  shall  I  be  in  eternity  ?  What 


PARABLE  OF  THE  RICH  MAN  AND  LAZARUS.        97 

shall  be  my  future  condition  —  what  my  endless  portion  ?  Pov- 
erty or  affliction  is  endurable  with  the  prospect  of  eternal  bless- 
edness, and  surely  riches  and  sensual  pleasures  can  have  no  at- 
traction if  they  are  linked  inseparably  with  endless  woes.  We 
have  now  to  follow  the  rich  man  and  Lazarus  into  the  eternal 
world.  The  Savior  has  drawn  aside  the  certain,  and  we  are 
permitted  to  behold  them  in  their  fixed  estates  as  the  inhabitants 
of  eternal  things.  Notice, 

I.  WE  SEE  LAZARUS  IN  THE  ABODES  OF  THE  BLESSED.     Angels 
had  conveyed  him  into  "  Abraham's  bosom."     This  is  a  descrip- 
tion of  heaven  having  peculiar  charms  for  the  Jewish  hearer. 
To  be  with  the  father  of  the  faithful,  their  nation's  sire.     And 
in  his  bosom  amid  the  festivities  of  the   heavenly  banquet.     As 
John  was  in  the  bosom  of  Jesus  at  the  eucharistic  supper.     His 
condition  in  Abraham's  bosom  was  one, 

(1.)  Of  repose  after  the  toils  of  life. 

(2.)  Of  dignity  after  the  humiliating  scenes  of  his  earthly 
adversity. 

(3.)  Of  abundance  after  want. 

(4.)  Of  bliss  after  many  griefs  and  sorrows.  And  this 
heavenly  estate  was  permanent  and  eternal. 

II.  WE  ARE  REFERRED  TO  DlVES  AS  CONSIGNED  TO  THE 

REGIONS  OF  THE  LOST.     "  And  in  hell,"  &c.  —  verse  23. 

It  is  not  said  how  he  came  there.  Whether  any  spirits,  the  ad- 
ministrators of  God's  vengeance,  were  employed  to  drag  him 
thither.  One  of  our  sacred  poets  thus  Inquires, 

"  Will  angel  hands  convey 

Their  brother  to  the  bar, 
Or  devils  drag  my  soul  away, 
To  meet  its  sentence  there  ?  " 

He  then  truly  adds, 

"  I  most  from  God  be  driven, 
Or  with  my  Savior  dwell ; 
Must  come  at  his  command  to  heaven, 
Or  else  — depart  to  hell." 

His  condition  is  described  as  one  of  extreme  suffering.  "  Be- 
ing in  torments,"  —  verse  23. 

9 


98 


SKETCHES    OF    SERMONS. 


( 1 .)  Torments  arising  from  the  awful  change  he  had  experienced 
when  death  removed  him  from  his  wealth  and  luxuries  on  earth. 

(2.)  Torments  from  unallayed  desires.  He  seeks  now  even 
for  one  drop  of  water,  but  in  vain.  He  doubtless  has  all  his 
innate  feelings  and  established  habits,  and  loves  banquetting  and 
ease ;  but  the  power  of  gratification  is  for  ever  gone. 

(3.)  Torments  from  the  bitter  and  despairing  angush  of  his 
doomed  spirit. 

(4.)  Torments  of  keen  self-reproach. 

(5.)  Torments  from  the  direct  infliction  of  the  righteous  wrath 
of  God. 

(6.)  Torments  from  having  the  world  of  joy  and  glory  within 
the  range  of  his  distracted  vision. 

III.    WE  ARE  REMINDED  OF  HIS  UNAVAILING  PRAYERS. 

1.  For  the  alleviation  of  his  own  agonies.     "  Send  Lazarus, 
that  he  may  dip  the  tip  of  his  finger,"  —  verse  24.     But  to  this 
Abraham  replies,  that  he  had  all  his  enjoyments  in  his  lifetime. 
That  he  had  chosen  earth  and  earthly  things  for  his  God  and 
portion,  and  that  now  an  eternal  lease  of  evil   is  his  inevitable 
inheritance.     He  shews,  too,  how  Lazarus  now  has  an  inherit- 
ance of  comfort  and   blessedness.     He   also  reminds  him  that 
there  is  now  no  intercommunion  between  the  good  and  the  bad, 
the  saved  and  the  lost.     The  two  worlds  are  separated  with  an 
impassable  gulf,  —  verse  26. 

2.  For  additional  means  to  save  his  brethren.     He  desires 
Lazarus  to  be  commanded  to  go  to  his  father's  house  to  "  testify 
unto  them,"  —  verse  28.     Whether  from  compassion,  or  from 
oread  of  his  own  misery  being  increased  by  their  presence,  he 
presented  this  prayer,  we  know  not.     But  this  also  was  in  vain, 
and  though  he  repeated  his  request,  it  was  peremptorily  rejected. 
"  They  have  Moses  and  the  prophets,"  being  deemed  a  sufficient 
reason  for  the  refusal  of  the  request.     And  the  solemn  declara- 
tion, "  If  they  hear  not  Moses  and  the  prophets,"  &c.  —  ver.  31. 

Learn, 

1.  How  awful  it  is  to  die  in  a  carnal,  unregenerate  state. 


PARABLE  OF  THE  UNJUST  JUDGE.  9J 

2.  How  connected  are  the  concerns  of  time  with  the  realities 
of  eternity.     "  Whatsoever  a  man  sows  that  shall  he  also  reap." 

3.  How  all-important  is  real  personal  piety.     A  new  heart, 
the  enjoyment  of  God's  favor,  and   a  title   and  meetness  for 
eternal  glory. 

4.  The  sufficiency  of  the  means  appointed  for  man1  s  salvation. 
Moses  and  the  prophet,  and  Christ,  and  the  apostles.     The  sac- 
rifice of  Christ,  the  word,  and  the  spirit.     All  things  needful  are 
ready  and  offered. 


THE   UNJUST  JUDGE. 

"  And  he  spake  a  parable  unto  them  to  this  end,  that  men  ought  always  to  pray,  and  not 
to  faint :  Saying,  There  was  in  a  city  a  judge,  who  feared  not  God,  neithet  regarded  man," 
&c.  —  Luke,  18 :  1,  8. 

THE  one  great  purport  of  this  parable  is,  to  urge  and  vindi- 
cate the  importance  of  earnest,  importunate  prayer.  The  exer- 
cise of  prayer  is  confessedly  essential  to  true  religion.  The 
hindrances  to  prayer  are  many.  Hence,  many  fail  in  carrying 
out  the  exercise  and  habit  of  spiritual  devotion.  Many,  too,  are 
the  subjects  of  depression,  and  we  are  liable  even  to  distrust 
God,  in  reference  to  answers  to  prayer.  They  ask  with  appre- 
hension, or  with  little  faith  —  doubting.  Now  to  excite  to 
prayer,  and  to  induce  to  persevering  prayer,  is  the  design  of  this 
parable.  The  success  of  the  widow  is  to  be  the  ground  of  our 
expectation  and  success.  If  she  persevered  and  succeeded, 
under  circumstances  so  very  unpropitious,  shall  not  we  obtain 
our  suit,  with  so  many  favorable  things  to  encourage  us  ?  For 
observe, 

I.    THE    CHARACTER    OF  THE     JUDGE    TO    WHOM  SHE  APPEALED. 

He  was  an  unprincipled  person,  neither  fearing  God  nor  regard- 
ing man, —  verse  2.  Who  had  no  regard  to  the  Divine  laws, 
nor  feared  the  displeasure  of  Jehovah.  And  who  was  so  base 


100  SKETCHES    OF    SERMONS. 

and  abandoned  as  to  have  no  self-respect,  nor  caring  for  the  es- 
teem of  those  around  him  ;  for  neither  did  he  regard  man.  The 
popular  favor  had  no  attractions.  The  popular  indignation  no 
influence  with  him.  He  was  desperate,  lost  to  all  sense  of  right 
and  wrong.  One  who  debased  his  office,  and  made  self  and 
iniquity  the  occupants  of  the  judicial  seat.  Yet  with  this  man, 
the  woman  succeeded.  If  so,  think  of  the  being  we  address  in 
prayer.  The  Holy  One  of  Israel.  The  just  and  true  God. 
Whose  throne  is  based  on  righteousness.  Whose  laws  and 
ways  are  all  pure,  and  just,  and  good.  Whose  administrations  are 
all  wise,  and  equitable,  and  perfect.  But  more  than  this,  re- 
member the  Divine  goodness.  His  infinite  immeasurable  love. 
His  boundless  grace  and  benignity.  His  generous  desire  for 
the  happiness  of  his  intelligent  offspring.  The  evidences,  too, 
of  his  bounty  and  mercy,  in  the  arrangements  of  providence, 
especially  in  the  exceeding  riches  of  his  grace,  in  sending  his 
Son  to  die  for  our  sins,  &c.  Observe, 

II.  THE   PEESON    OF   THE  APPLICANT.     "  A   widow."     One 
without  rank,  or  influence,  or  weulth.     One  probably  a  stranger, 
without  a  friend  to  introduce  her,  or  to  plead  for  her.     Yet  she 
succeeded  with  this  judge.     Then  turn  from  the  widow  and  her 
state  in  reference  to  the  judge,  and  think  of  the  praying  believer 
and  his  relation  to  God,  the  object  of  his  supplications.     God 
is  the  friend  of  the  suppliant.     He  is  his  gracious  Father.     His 
merciful  Redeemer.     Their  connection  is  close,  and  intimate, 
and  kind.     They  are  united  in  covenant  and  mutual  love.     God 
delights  in  them,  and  they  delight  in  God.     They  are  one  by 
solemn   covenant,  —  a  covenant  ratified  by  the   blood   of  the 
cross.     Surely,  then,  the  Christian  shall  be  heard  in  his  prayers 
and  supplications.     Observe, 

III.  THE    ENGAGEMENTS    GoD    HAS    ENTERED    INTO    IN    REFER- 
ENCE TO  PRAYER.     The   unjust    judge  was  wearied  out.     For 
the  sake  of  ease  and  quiet,  he  granted  her  request.     But  God 
will  assuredly  regard  his  people's  prayer, 

(1.)  Because  of  his  titles.     He  is  the  revealed   heaier  and 


PARABLE  OF  THE  UNJUST  JUDGE.  101 

answerer  of  prayer.  As  such,  he  has  proclaimed  himself  to 
his  saints. 

(2.)  Because  of  his  promises.  These  are  presented  in  every 
possible  form  and  variety.  He  has  given  these  in  great  number. 
They  are  almost  beyond  enumeration.  They  are  most  ex- 
press, and  direct,  and  absolute.  The  honor  and  glory  of  God 
are  concerned  in  their  fulfilment.  "  They  are  all  yea,  and 
amen,"  &c.  "  Whosoever  asketh,  receiveth,"  &c.  These  are 
the  promises  of  God,  "  who  cannot  lie." 

(3.)  Because  of  his  arrangements.  The  laws  of  his  spiritual 
kingdom  are  as  fixed  and  unalterable,  as  those  of  the  physical 
parts  of  the  universe.  He  has  set  up  the  ordinance  of  prayer, 
as  the  medium  through  which  he  will  be  exalted,  and  his  people 
blessed  and  saved.  It  is  an  appointment  full  of  wisdom  and 
love.  We  would  urge  the  great  object  of  the  parable, 

IV.    FROM  THE  VALUE  OF  THE  BLESSINGS  WE  SUPPLICATE.     This 

widow  desired  to  be  avenged  of  her  adversary.  That  is,  to 
have  justice  in  some  secular  matter  of  litigation.  Her  impor- 
tunity was  manifested  to  obtain  some  earthly  good.  Then  how 
much  more  importunate  should  God's  people  be,  for  the  attain- 
ment of  the  precious  blessings  of  life  and  salvation.  The 
blessings  we  seek  in  prayer, 

(1.)  Are  inexpressibly  precious. 

(2.)  Necessary  to  our  present  happiness. 

(3.)  And  essential  to  eternal  salvation.  The  soul,  in  all  its 
capacities  and  desires,  both  for  time  and  eternity,  is  concerned. 
How  earnestly  —  how  eagerly  —  how  importunately  should  we 
seek  the  blessings  of  the  well  ordered  covenant.  The  conclu- 
sion of  the  parable  clearly  shows  that  God  will  avenge  the  quar- 
rel of  his  people.  Thus  he  reckons  their  enemies  as  his  own, 
and  their  ultimate  overthrow  is  certain.  His  "  elect,"  his  chosen, 
believing  children,  shall  not  plead  in  vain.  The  question  also 
asked,  whether,  when  the  Son  of  Man  cometh,  he  shall  find 
faith  on  the  earth,  —  may  refer  either  to  the  saints  who  may 
be  tempted  to  doubt  the  approaching  advent  of  their  Lord  and 
9* 


102  SKETCHES    OF    SERMONS. 

deliverer,  or  to  the  general  unbelief  of  men,  as  to  that  great  and 
momentous  event. 
Learn, 

1.  The  nature  of  prevalent  prayer. 

2.  The  importance  of  earnest  importunity  and  perseverance. 

3.  The  certainty  that  acceptable  prayer  shall  be  effectual. 
"  Therefore,  men  ought  always  to  pray,  and  not  to  faint." 


THE   PHARISEE  AND   PUBLICAN. 

"  Two  men  went  up  into  the  temple  to  pray ;  the  one  a  pharisco,  and  the  other  a  pubf 
coo.    The  phatisce  stood  and  prayed  thus  with  himself,  God,  I  thank  thee,  that  I  am  not 
aa   other   men  are,  extortioners,  unjust,  adulterers,  or  oven  as  this  publican,"  &c.  — 
Luke,  18 :  10,  14. 

PRIDE  is  inherent  in  the  human  heart.  It  was  one  of  the 
great  elements  in  the  first  sin.  Man  would  be  as  God,  and  there- 
fore he  took  of  the  fruit  which  was  to  give  him  knowledge  equal 
to  His.  The  fall  of  the  angelic  host  most  probably  originated 
in  the  same  feeling  of  self-exaltation.  Its  general  prevalence 
is  obvious  to  the  most  superficial  observer.  In  the  world  we  see 
it  without  disguise  or  affected  concealment.  In  the  church  it 
often  appears  under  the  semblance  of  humility.  There  is  often 
the  garb  of  abasement  worn  by  those  who  manifestly  possess 
the  spirit  of  self-righteous  approbation.  To  guard  against  this 
—  to  see  its  odiousness  —  to  observe  how  God  despises  it  —  is 
the  end  and  scope  of  the  parable  before  us.  It  is  introduced 
with  this  emphatic  declaration,  "  And  he  spake  this  parable  unto 
certain  who  trusted  in  themselves,"  —  verse  9.  To  expose  the 
evil,  and  to  warn  them  of  its  consequences.  Let  us  then, 

I.  EXAMINE  THE  PORTRAIT  DRAWN  OF  THE  PHARISEE.     And, 

II.  OBSERVE  THE  DESCRIPTION  GIVEN  cy  THE  PUBLICAN.    And, 

III.  THE  DIVINE  TREATMENT  OF  BOTH      Let  us  then, 


PARABLE    OF    THE    PHARISEE    AND   PUBLICAN.  103 

II.  EXAMINE  THE  PORTRAIT  DRAWN  OF  THE  PHARISEE. 

1.  The  pharisee  was  a  public  prof essor  of  religion.     One  of 
avowed  habits   of  sanctity,  &c.     Known  and  recognized  as  a 
religious  man. 

2.  He  belonged  to  the  strictest  of  all  religious  sects.     They 
professed  extraordinary  piety.     Not  only  did  they  conform  to 
the  letter  of  the  law,  but  added  thereunto  numerous  acts  of  de- 
votion and  self-denial.     In  prayers,  fasts,  alms-giving,  &c.,  they 
greatly   surpassed  all  other   religious  parties.     In   conformity 
with  this  profession  we  behold, 

3.  The  pharisee   at   his   devotions   in  the  temple.     To  this 
place  he  often  repaired.     Here  he  was  often  seen.    His  prayers 
here  were  constantly  presented. 

4.  The  nature  of  his  worship  is  described.     You  will  observe 
several  objectionable,  yea,  odious  features  in  it. 

(1.)  He  abruptly  addresses  God.  "  God  I  thank  thee  !  "  It 
sounds  more  like  the  language  of  one  to  his  equal,  than  of  a 
creature  to  his  Maker. 

(2.)  He  gives  himself  credit  for  a  decided  superiority 
over  others.  I  am  not  as  other  men,  "  extortioners,  unjust," 
&c.,  — verse  11.  Here  is  the  essence  of  self-righteousness  and 
self-approbation.  Here  he  vaunts  and  exalts  himself  before  the 
Lord.  Here  he  celebrates  his  superior  excellency,  and  pub- 
lishes his  good  deeds.  Hence,  he  considers  comparing  him- 
self with  his  fellow-men,  to  be  acceptable  worship  before  God. 
He  also  enumerates  his  religious  excellencies.  His  fastings  and 
his  giving  tithes  of  all  that  he  possessed.  It  is  probable  that  like 
most  of  the  pharisees,  all  this  was.  merely  external.  That  in 
heart  and  soul  he  was  rapacious  and  unjust  — "  devouring 
widows'  houses,"  omitting  the  weightier  matters  of  the  law, 
"judgment,  mercy,  and  faith."  See  Matt.,  23  :  13,  28. 

(3.)  He  invidiously  compares  himself  with  his  fellow-worship- 
per, "  Or  even  as  this  publican."  Surely  spiritual  arrogance 
and  pride  could  not  go  beyond  this.  He  dares  before  the 
Searcher  of  hearts  to  extol  himself,  and  urge  his  claims  upon 


104  SKETCHES    OF    SERMONS. 

heaven,  by  directly  depreciating  a  fellow-creature  in  the  act  of 
worship  with  himself. 

(4.)  He  pretendedly  thanks  God  for  his  moral  excellencies. 
"  God  I  thank  thee,"  was  in  his  mouth,  but  self-gratulation 
were  evidently  the  emotions  of  his  heart.  What  hypocrisy  and 
deceit !  What  infatuated  self-delusion  !  Such  is  the  portrait 
drawn  of  the  pharisee.  Observe, 

II.  THE  DESCRIPTION  GIVEN  OF  THE  PUBLICAN.     He  exhibits, 

1.  A  deep  sense  of  his  unworthiness.     "Standing  afar  off." 
He  felt  the  sanctity  of  the  place.     He  was  filled  with  a  sense 
of  awe  when  he  contemplated  the  Being  before  whom  he  was 
approaching.     Of  the  two  worshippers  a  poet  has  said, 

"  One  nearer  to  God's  altar  trod, 
The  other  to  the  altar's  God." 

"  He  lifts  not  up  so  much  as  his  eyes  towards  heaven,"  — ver.  13. 
He  is  abased  in  spirit,  and  prostrate  in  soul  before  God.  Notice, 

2.  The  evident  compunction  of  his  soul.     "  But  smote  upon 
his  breast."     His  guilt   was  his  burden  —  his  shame  his  grief. 
He  felt  the  evil  of  his  nature  —  the  vileness  of  his  heart.     He 
was  overwhelmed  with  his  baseness.     His  spirit  was  ready  to 
sink   within   him,  and  his  feelings  were  those  of  indignation 
against  himself,  and  loathing  of  his  iniquities. 

3.  He  confessed  his  state  before  God  and  sought  mercy.     A 
sinner  he  acknowledges  himself,  and  he  earnestly  supplicates  Je- 
hovah's mercy.   "  God  be  merciful  to  me  a  sinner,"  —  verse  13. 
How  concise,  how  direct,  how  appropriate.     How  earnest  and 
intense  this  one  request.     Yet  how  comprehensive  and  all-suf- 
ficient.    For  the  divine  mercy  could  pardon  and  absolve  him. 
Divine  mercy  could   purify   and  restore  him.     Divine  mercy 
could   heal  and  comfort  him.     Divine  mercy  could  fully  and 
eternally  save  him.     He  needed  this,  and  this  was  all  his  need. 
Notice, 

III.  THE  DIVINE  TREATMENT  OF  BOTH.     With  both  God  was 
fully  conversant.     He  saw  through  the  thin  guise  of  the  phari- 


PARABLE    OF    THE    GOOD    SAMARITAN.  105 

see,  and  despised  his  mockery  and  parade.  He  beheld  the  af- 
flicted, contrite  heart  of  the  publican,  and  looked  upon  him  with 
complacency  and  delight.  He  retired  "  justified."  Accepted 
and  approved  of  God.  The  mercy  he  sought,  God  imparted 
freely,  richly.  He  retired  rejoicing  in  the  compassion  of  a  mer- 
ciful prayer-hearing  God.  He  sought  not  the  Lord  in  vain. 
The  pharisee's  self- worship  —  for  prayer  it  was  not  —  was  re- 
jected. He  lived  only  in  the  region  of  self-complacency,  and 
God  despised  his  character,  and  rejected  his  service.  "  For 
every  one  that  exalteth  himself  shall  be  abased,"  &c.  — 
verse  14.  Learn, 

1.  Man's  true  state  and  character.     "A  sinner." 

2.  His  manifest  need  of  mercy.     Sin  must  be  pardoned  or 
punished. 

3.  The  true   way  of  obtaining  mercy.      Believing,  contrite 
prayer  in  the  name  of  the  Lord  Jesus  Christ. 

4.  The  hateful,  ruinous  nature  of  self -righteousness. 


THE   GOOD   SAMARITAN. 


"  And  Jesus  answering  said,  A  certain  man  went  down  from  Jerusalem  to  Jericho,  and 
fell  among  thieves,  who  stripped  him  of  his  raiment,  and  wounded  Aim,  and  departed, 
leaving  Aim  half  dead  :  And  by  chance  there  came  down  a  certain  priest  that  way  ;  and 
when  he  saw  him,  he  passed  by  on  the  other  side,"  &.c.  —  Luke,  10:  30,  37. 

THIS  parable  was  delivered  on  the  occasion  of  a  certain  law- 
yer, standing  up  with  a  view  to  perplex  the  Savior.  Under  a 
feigned  purpose,  he  asked  a  very  important  question  —  What 
he  shouiid  "  do  to  inherit  eternal  life  ? "  —  verse  25.  Jesus 
knowing  all  that  was  in  his  heart,  and  resolving  to  convict  him 
out  of  his  own  mouth ;  and  at  the  same  time  to  shew  him  the 
falaciousness  of  pharasaic  reasoning,  replies,  that  he  must  do 


106  SKETCHES  OF  SERMONS. 

what  is  writteK  m  the  law,  —  verse  26.  The  lawyer  then  re- 
peats the  two  great  commandments,  —  verse  27.  To  which 
Christ  answered,  "  This  do,  and  thou  shalt  live,"  verse  28.  But 
anxious  to  justify  himself,  he  raises  the  question,  as  to  who 
should  be  understood  by  his  neighbor.  This  question  forms  the 
basis  of  the  inimitable  parable,  then  delivered.  And  Jesus  an- 
swering, said,  "  A  certain  man  went  down  from  Jerusalem  to 
Jericho,"  &c.  Observe  in  the  parable, 

I.  THE  DISTRESSED    CONDITION    OF    A   FELLOW    CREATURE.       A 

traveller  is  on  his  way  from  the  metropolis  of  Judea  to  Jericho, 
and  is  surprised  and  seized  by  a  band  of  robbers.  The  distance, 
though  only  about  sixteen  miles,  was  through  an  exposed  and 
dangerous  country.  Some  parts  of  the  road  were  rocky  and 
mountainous,  and  not  inhabited  ;  affording  places  of  retreat  for 
robbers  and  highwaymen. 

Our  traveller,  alone  and  unprotected,  becomes  an  easy  prey 
to  them.  They  not  only  take  his  property,  but  they  strip  him 
of  his  clothes,  and  wound  him,  leaving  him  only  just  alive. 
Prostrate  on  the  ground,  with  his  wounds  open,  and  probably 
the  gore  flowing  therefrom,  he  is  helpless,  and  ready  to  perish. 

What  a  spectacle  of  distress  and  misery !  What  a  proof  of 
the  cruelty  and  ferocity  of  the  depraved  heart  of  man  !  Of  what 
vileness  men  are  capable  —  in  some  respects  more  to  be  dread- 
ed than  the  savage  beast  of  prey  that  roams  at  large  in  the  forest. 

In  this  state  of  suffering  and  peril  the  wretched  man  lays, 
when  we  are  called  to  witness, 

II.  THE    EMBODYMENT    OF    SELFISHNESS    IN  TWO    TRAVELLERS 
WHO  ARE  PASSING  BY. 

1.  A  certain  priest.  Of  these,  a  great  many  resided  at  Jer- 
icho, and  therefore  would  often  have  occasion  to  pass  to  Jerusa- 
lem. As  he  drew  near,  he  beheld  the  wounded  man  on  the 
other  side  of  the  way,  and  without  doing  more  than  to  gaze  on 
his  mangled  fellow-being,  he  hastens  on  his  journey.  He  neither 
stops,  nor  speaks  to  him ;  but  leaves  him  in  his  misery  and 
helplessness,  without  compassion,  or  aid.  Next  came, 


PARABLE    OF    THE    GOOD    SAMARITAN.  107 

2.  A  Levite.  Another  of  the  sacred  profession,  whose  office 
was  to  assist  the  priests  in  the  public  services  of  religion.  He, 
«vhen  he  came  near,  just  looked  on  him  —  saw  more  fully  his 
condition  than  the  priest  had  done  ;  but  this  was  all,  for  he  then 
Sield  on  his  journey,  and  administered  no  help  to  the  almost  dy- 
ing sufferer.  How  vile  and  hard-hearted  were  these  two  men  ! 
How  they  degraded  their  own  humanity,  and  especially  sinned 
against  the  offices  which  they  held.  As  men  they  were  base 
enough,  but  as  religionists  they  were  execrable.  Under  what  a 
spirit  of  self-delusion  and  vain  hypocrisy,  they  were  living.  At 
this  juncture,  when  both  Priest  and  Levite  had  left  the  man  to 
perish,  we  are  directed, 

III.    To    SEE   AN   EXHIBITION    OF  LOVE  AND  MERCY    WHERE  WE 

SHOULD   NOT   HAVE   EXPECTED   TO  FIND   IT.      "  But    a  certain 
Samaritan  as  he  journeyed,"  &c.  —  verse  33. 

The  sufferer  was  a  Jew  ;  and  between  the  Jews  and  the  Sa- 
maritans a  deadly  prejudice  and  hostility  existed.  Besides,  they 
were  reckoned  a  selfish  and  unfeeling  people.  He,  therefore, 
might  have  passed  on  with  the  utmost  indifference,  without  ex- 
citing our  surprise.  But  mark,  how  contrarywise  he  acted, 

1.  His  eye  affected  his  heart.     "  When  he  saw  him,  he  had 
compassion,"  —  verse  33.     He  recognized  a  fellow-creature  in 
distress  and  suffering,  and  his  soul  was  melted,  and  his  sympa- 
thies aroused. 

2.  His  feet  hastened  to  him.     He  stayed  not  to  gaze  at  a  dis- 
tance, nor  hurried  past  the  scene,  but  under  the  genial  influence 
of  mercy,  he  ran  to  the  spot  where  the  sufferer  lay. 

3.  His    hands   ministered    to    him.      "  He   bound    up    his 
wounds,"  and   thus  stayed  the  effusion   of  blood.     He  poured 
in  oil  and  wine  to  allay  the  pain,  and  to  heal  them.     "  He  set 
him  on  his  own  beast,"  as  he  was  unable  to  walk.    He  watched 
over  him  with  the  utmost  care.     Travelled  gently  as  the  sufferer 
could  bear.     He  conveyed  him  to  the  nearest  tavern  —  com- 
mended him  especially  to  the  host.     He  gave  him  twopence,  or 
about  one  shilling  and   threepence  of  our  money,  to  pay  the 


108  SKETCHES    OF    SERMONS. 

charge  ;  and  he  engaged  to  pay  any  other  expense  that  might 
be  incurred  in  ministering  to  his  future  wants.  Here  was  gen- 
uine kindness,  tender  compassion,  in  which  all  that  is  lovely 
and  beautiful  were  combined.  We  see  that  from  its  rise  to  its 
termination,  it  was  sincere,  and  ardent,  and  self-denying.  And 
it  was  to  an  unknown  individual,  and  one  of  a  nation  which  he 
abhorred.  But  self  and  prejudice  were  both  sacrificed  on  the 
altar  of  humanity,  goodness,  and  mercy.  Observe, 

IV.  THE  INEVITABLE  CONCLUSION  TO  WHICH  THE  QUERELOUS 

LAWYER  WAS  FORCED.  Now  says  the  Great  Teacher,  "  Which 
of  these  three,  was  neighbor  unto  him  that  fell  among  thieves  ?  " 

—  verse  30.     He  replied,  "  He  that  shewed  mercy  on  him," 

—  verse  37.     Then  said  Christ  to  the  lawyer,  "  Go  thou  and  do 
likewise,"  —  verse  37. 

(1.)  Think  of  the  Samaritan,  and  admire  his  spirit. 

(2.)  Have  equally  generous  feelings  towards  all  thy  suffering 
fellow-creatures. 

(3.)  Imitate  him  when  such  circumstances  shall  be  presented 
before  thine  eyes.  And  the  parable  says  the  same  to  us.  The 
love  of  our  neighbor,  which  is  one  of  the  great  essentials  to  true 
religion,  involves  all  that  the  Samaritan  felt  and  did.  Nothing 
less  than  love.  And  this,  beautiful  as  it  was,  was  nothing  more. 
Never  ask,  with  a  view  of  evading  duty,  who  is  my  neighbor  ? 
For  remember, 

"  Thy  neighbor !  it  is  he  whom  thou 

Host  power  to  aid  and  bless  ; 
Whose  aching  heart,  or  burning  brow, 
Thy  soothing  hand  may  press. 

Where'er  thou  mect'pt  a  human  form 

Less  favored  than  thine  own  ; 
Remember,  't  is  thy  neighbor  worm, 

Thy  brother,  or  thy  son." 

Learn, 

1.  The  fallacy  of  that  religion  which  is  devoid  of  mercy  and 
compassion. 


PARABLE    OF    THE    MERCIFUL    CREDITOR.  109 

(2.)  See  under  what  an  awful  delusion  professors  of  religion 
may  live.  As  in  the  case  of  the  Priest  and  Levite. 

(3.)  Cherish  the  spirit,  and  imitate  the  conduct  of  the  Lord 
Jesus  —  "  Who  went  about  doing  good." 


THE  MERCIFUL  CREDITOR. 


"  And  Jesus  answering  said  unto  him,  Simon,  I  have  somewhat  to  say  unto  thee.  And 
he  saith,  Master,  say  on.  There  was  a  certain  creditor  who  had  two  debtors :  the  one 
owed  five  hundred  ponce,  and  the  other  fifty."  —  Luke,  7 :  40,  42. 

THE  supercilious  condition  of  the  pharisees  was  ever  abhor- 
rent to  the  spirit  and  feelings  of  the  Lord  Jesus.  Yet  he  had 
to  contend  with  it  everywhere.  Because  he  preached  to  the 
outcasts  and  perishing,  he  was  stigmatized  as  the  friend  of  pub- 
licans and  sinners.  And  on  the  present  occasion,  because  he 
permitted  a  penitential,  heart-broken  woman  to  remain  in  his 
presence,  and  to  wash  his  feet  with  her  contrite  tears,  his  very 
Messiahship  was  doubted.  For  Simon,  the  pharisee,  whose 
guest  he  was,  concluded,  that  if  he  had  been  a  prophet,  he 
would  have  known  the  character  of  the  woman,  verse  39,  and 
of  course,  knowing  it,  would  have  repulsed  her.  The  Savior, 
with  his  characteristic  wisdom,  met  these  odious  prejudices  by 
desiring  the  attention  of  his  host  to  the  parable  under  considera- 
tion, and  draws  from  him  the  inference  by  which  his  own  mer- 
ciful conduct  is  fully  vindicated.  We  remark, 

I.  THAT  ALL  MEN  ARE  DEBTORS  TO  GOD. 

(1.)  From  him  all  men  have  received  innumerable  blessings 
in  trust.  That  whatever  God  confers,  he  confers  to  be  occupied 
to  his  glory.  That  men  are  not  the  proprietors  of  the  mercies 
they  enjoy.  At  best,  only  stewards.  Among  these  mercies 
are  Life,  —  Health,  —  Time,  —  Daily  Food,  —  Reason.  Our 
10 


110  SKETCHES    OF    SERMONS. 

privileges  through  the  redemption  which  is  in  Christ.  The 
gospel.  Our  Sabbaths,  &c.  All  have  been  given  for  our  well- 
being  and  improvement. 

(2.)  A  due  return  for  their  mercies  none  have  rendered. 
The  return  has  generally  been  neglect  and  ingratitude.  Dis- 
regard to  God's  claims.  Disobedience.  Perversion  of  our 
blessings,  and  an  abuse  of  our  mercies.  Who  has  been  faithful 
to  the  claims  of  God.  Who  is  not  a  debtor  to  Him  ? 

II.  THAT  MEN  ARE  DEBTORS  TO  GOD  IN  DIFFERENT  DEGREES. 

1.  There  is  a  difference  as  to  the  blessings  entrusted.     One 
has  had  two  talents, — another,  five, —  a  third,  ten.     One  much 
wealth,  another  little.     One  many  gifts,  another  few.     One  has 
been  the  child  of  prosperity,  —  another  has  been  born  for  ad- 
versity.    One  has   had   his  lot   in   the  very   midst   of  signal 
privileges,  —  another  has  had  few  opportunities  of  improvement. 

2.  There  is  a  difference  in  the  degree  of  moral  guilt  contract- 
ed.    One  has  been  externally  proper  in  his  conduct.     Like  the 
young  ruler  who  came  to  Christ.     Another  has  been  dissipated 
and  abandoned.     In  the  text,  one  owed  fifty  pence,  the  other 
five  hundred.     Here  was  Simon  and  the  woman  who  was  a 
sinner. 

III.  THAT  SINNERS  OF  ALL  DEGREES  ARE  INCOMPETENT  TO  PAY 
WHAT  GOD  FULLY  DEMANDS.     "  And  when  they  had  nothing." 
Now  the  best,  as  well  as  the  worst,  have  nothing  to  pay.     The 
most  exemplary  man  is  a  sinner,  and  is  justly  condemned  be- 
fore God.     The  vilest  of  mankind   are  sinners  too,   but  in  a 
greater  degree.     Neither  the  one  nor  the  other, 

(1.)  Can  atone  for  their  past  sins. 

(2.)  Nor  yield  perfect  obedience  irrespective  of  divine  grace 
for  the  future. 

(3.)  Nor  avert  the  just  consequences  of  misdoings.  The 
whole  race  are  insolvent  before  God.  No  real  merit  to  present. 
No  inherent  rights  to  plead.  No  ability  to  offer.  Nothing  to 
pay  is  the  state  of  one  and  of  all  men  by  nature  before  God. 

IV.  THAT  THE  ONLY   HOPE   OF  MORAL  DEBTORS  is  IN  THE 


PARABLE    OF    THE    MERCIFUL    CREDITOR.  Ill 

MERCY  OF  GOD.     "  When  they  had  nothing  to  pay,  he  frankly 
forgave  them  both."     Observe, 

1.  God  has  revealed  himself  as  the  God  of  mercy.     He  has 
passed  by  and  proclaimed  his  name,  &c.     He  is  rich  in  mercy. 
Delighteth  in  mercy.     He  will  surely  have  mercy  on  such  as 
seek  him. 

2.  God  has  exhibited  his  mercy  in    Christ   Jesus.     In   the 
Savior  it  was  embodied,  lived,  and  ;t  offered  him  up  as  the  sacri- 
fice for  man's  redemption  and  eternal   life.     Christ  was   the 
mercy  promised  to  the  fathers. 

3.  This  mercy  is  published  and  offered  in  the  gospel.     "  Be 
it  known  unto  you,  men  and   brethren,  that  through  this  man  is 
preached  unto  you  forgiveness  of  sins,"  &c.     The  gospel  is 
full  of  the  invitations  and  promises  of  mercy  to  each  and  every 
sinner. 

4.  By  faith  in  the  Lord  Jesus  this  mercy  is  realized.     He 
that  believeth  is  justified  freely,  &c.     Fully  pardoned.     Enjoys 
the  entire  remission  of  his  sin.     Is  accepted  of  God,  and  adopt- 
ed into  the  divine  family.     Be  it  remembered  this  forgiveness  is 
"frank,"  gracious  in  principle,  aad  in  the   spirit  in  which  it  is 
imparted. 

V.  THAT  THE  SINNER  WHO  is  MOST  FORGIVEN  WILL  LOVE 
THE  SAVIOR  MOST.  This  we  may  reasonably  conclude  to  be 
the  rule,  and  facts  bear  out  the  conclusion.  See  Simon  and 
the  woman  who  had  been  a  sinner  —  verse  44.  See  the  history 
of  Saul  of  Tarsus,  who  felt  because  he  had  been  a  persecutor, 
&c.,  he  was  the  chief  of  sinners.  See  the  case  of  Bunyan, 
the  converted  blasphemer.  And  John  Newton,  the  skeptical 
profligate,  and  many  others. 

APPLICATION. 

1.  Have  you  been  sensible  of  your  guilt  before  God  ? 

2.  Have  you  felt  your  own  insolvency, —  that  you  have  noth- 
ing to  pay  with  ? 


112  SKETCHES    OF    SERMONS. 

3.  Have  you  had  recourse  to  the  free  grace  of  God  in  Christ 
Jesus? 

4.  Have  you  evinced  your  gratitude  and  great  love  to  Christ 
for  his  saving  mercy. 

5.  The  obstinate  debtor  will  bejlnally  and  justly  punished. 

The  poet  has  beautifully  described  this  penitent  woman  : 

"  Drop,  drop  srtow  tears ! 
And  bathe  those  beauteous  feet. 
Which  brought  from  heaven, 
The  news  and  prince  of  peace. 
Cease  not  wet  eyes, 
For  mercy  to  entreat : 
To  cry  for  vengeance, 
Sin  doth  never  cease. 
In  your  deep  floods, 
Drown  all  my  faults  and  fears  : 
Nor  let  his  eye 
See  sin,  but  through  my  tears." 


THE  GOOD   SHEPHERD. 

"  I  am  the  good  shepherd  :  the  good  shepherd  givcth  his  life  for  the  sheep.  But  he  that 
is  an  hireling,  and  not  the  shepherd,  whose  own  the  sheep  are  not,  seeth  the  wolf  coming, 
and  lenveth  the  sheep,  ami  flccth:  and  the  wolf  catcheth  them,  and  scattereth  the  sheep," 
&c.  —  John,  10:  11,  18. 

OF  the  various  titles  which  are  applied  to  the  Lord  Jesus, 
none  are  more  general  or  expressive  than  that  of  the  Shepherd. 
As  such  the  Hebrew  prophets  spoke  of  Christ.  Isaiah  says  of 
the  Messiah,  "  He  shall  feed  his  flock  like  a  shepherd,"  &c. — 
c.  40:  11.  The  Savior  often  also  adverted  to  his  own  work  as 
that  of  a  shepherd.  He  evidently  depicted  his  own  character 
and  mission  in  the  Good  Shepherd,  who  pursued  the  wanderer 
and  left  the  ninety-nine  sheep  in  the  wilderness.  And  a  great 
portion  of  this  rich  and  instructive  chapter  is  thus  occupied. 
The  apostle  Paul  speaks  of  him  as  that  "  Great  Shepherd,"  — 


PARABLE  OF  THE  GOOD  SHEPHERD.  113 

Heb.,  13  :  20.  Peter  as  "  the  shepherd  and  bishop  of  our  souls," 
I.  Pet., 2:  5,  —  and  also  as  the  "Chief  Shepherd,"  who  shall 
bestow  the  crown  of  glory  upon  all  his  faithful  servants  in  the 
great  day  of  his  glorious  appearing,  —  c.  5  :  4.  At  present  let 
us  take  a  survey  of  the  parabolical  discourse  in  which  Jesus 
pursues  this  subject  so  fully.  Let  us  contemplate, 

I.  CHRIST  JESUS  AS  THE  SHEPHERD.  The  office  is  so  well 
known  as  not  to  require  definition  or  description.  Christ  is  the 
Shepherd  of  souls, 

1.  By  the  Father's  appointment.     The  Father  is  represented 
as  knowing  him  as  the  Shepherd,  in  distinction  from  those  who 
were  merely  hirelings.     His  mediatorial  authority  and  offices 
were  given  to  Him  of  the  Father.     Hence  he  is  styled  by  Je- 
hovah, "  My  shepherd,  them  an  that  is  my  fellow,"  — Zech.  13  : 
7.     He  »ever  laid  great  stress  on  his  being  sent  of  the  Father, 
and  receiving  his  mission  and  power  from  him. 

2.  By  His  own  voluntary  choice.     He  was  ready  both  to  hear 
and  to  conform  to  the  Father's  will.     He  was  as  ready  to  come, 
as  the  Father  was  to  send  him.     Hence  both  forms  of  speech 
are  constantly  used  by  the  sacred  writers,  and  both  with  equal 
truth  and  propriety.     He   was  so  rich  in  grace,  that  he  freely 
came  to  seek  and  to  save  that  which  was  lost. 

II.  CONSIDER  THE  FLOCK  OF  CHRIST.  And  here  we  must  con- 
sider them, 

1.  As  redeemed.     He  came  to  redeem.     And  in  his  precious 
blood  we  have  redemption  even  the   forgiveness  of  sin.     They 
had  wandered,  were   perishing  and    self-destroyed.     They  re- 
quired to  be  ransomed  out  of  the  hand  of  the  enemy,  and  to  be 
brought  back  to  God  from  whom  they  had  departed.     Christ, 
by  his  incarnation,  —  life,  —  obedience,  and  death,  effected  this 
great,  this  wondrous  work.     Hence  they  are  described  as  pur- 
chased with  the  blood  of  the  Son  of  God.     Redeemed  not  with 
corruptible  things,  but  with  the  precious  blood  of  the  Lord  Jesus 
Christ. 

2.  As  restored.     Not  only  must  the  sheep  be  redeemed,  but 

10* 


114  SKETCHES    OF    SEEMONS. 

restored.  Hence  the  address  of  the  Good  Shepherd  is,  "  Re- 
turn unto  me,  for  I  have  redeemed  you."  And  in  order  to  their 
restoration,  he  pursues  the  wanderer,  and  announces  to  him  the 
tidings  of  reconciliation.  He  sends  his  servants  to  find  out,  and 
bring  the  wanderers  back.  By  the  gracious  influence  of  the 
truth  and  love  of  the  gospel,  he  allures  them,  and  draws  them 
to  himself. 

3.  As  united  to   Him.     Brought  near  to  Him.     Reconciled. 
No  longer  aliens  or  outcasts,  but  citizens  and  friends.     In  the 
day  of  conversion,  the   soul   is  graciously   united    to    Christ. 
Then  they  are  his,  and  he  is  theirs.     They  are  the  sheep  of 
his  pasture,  and  as  their  Shepherd  he  rejoices  over  them  to  do 
them  good. 

4.  As  recognized  by  Him.    "  And  know  my  sheep,"  —  ver.  14. 
The  Lord  Jesus  knoweth  all  things,  he  therefore  knowath  them 
that  are  his.     And  as  such  they  are  distinguished  from  others. 
They  bear  the  mark  of  their  Divine  owner.     They  differ  from 
others  by  the  operation   of  the  good  spirit  within  them.     He 
knows  every  one  of  His.     They  are  described, 

5.  As  also  knowing  Christ.     "  And  am  known  of  mine,"  — 
verse  14.      None  belong  to  Him   who   do   not  know  Christ, 
who   do  not  know  him  in  his  titles,  and   offices,  and    grace. 
They  have  all  tasted  and  known  that  the  Lord  is  gracious. 
This   knowledge,   in   both   cases,   signifies,   also,  approbation. 
Christ  approves  of  his   sheep,  and  is  the  Savior  of  their  choice 
and  delight. 

6.  They  distinguish  the  voice  of  Christ.     "  They  shall  hear 
my  voice,"  —  verse  16,  17.     The  voice  of  Christ  is  presented 
to  us  in  his  word.     Here  he  speaks  to  us,  and  his  words  are 
spirit  and  life.     He  speaks  to  us,  too,  by  his  Holy  Spirit,  the 
voice  of  God  within  us.     Now  the  carnal  and  careless  disregard 
the  Son  of  God,  and  despise  his  word.     But  the  Savior's  disci- 
ples, like  Mary,  sit  at  his  feet,  and  hear  all  his  gracious  words. 
Whether  he  speaks  in  words  of   authority  or  of    direction,  or 


PARABLE    OF    THE    MERCIFUL    CREDITOR.  115 

comfort,  they  hear  his  voice.     And  they  delight  to  hear  it.     It 
is  the  joy  and  life  of  their  souls. 

7.  They  obey  the  commands  of  Christ.     This  is  also  evidently 
implied  in  the  words,  hearing  his  voice.     They  so  hear  as  to  know 
and  understand  his  will.     So  as  to  love  his  commands.     So  as 
heartily  and  cheerfully  to  obey  him.     "  This  is  the  love  of  God, 
that  we  keep  his  commandments,"  &c. 

8.  They    imitate   His   example.     "And   they    follow   me." 
The  eastern  shepherd  leads,  not  drives,  his  flock  to  the  pastures 
and  streams.     He  goes  before,  and  with  pleasing  docility  they 
follow  after.     Jesus  has  marked  the  path  of  holiness  by  his  own 
blessed  and  perfect  example.     In  all  things  he  was  the  great 
pattern.     In    self-government,  self-denial,    and  lowliness,   and 
humility.     In  kindness,  goodness,  mercy,  and   pity.     In   long- 
suffering  and  gentleness.     In  purity  of  speech  and  manners. 
In  holiness  of  heart  and  conversation.     In  the  devotion  of  his 
spirit  and  communion  with   God.     In  one  word,  in  all  things, 
"  He  hath  left  us  an  example  that  we  should  follow  his  steps." 
Such,  then,  are  the  leading   characteristics  of  the  sheep   of 
Christ. 

APPLICATION. 

1.  How  interesting  and  delightful  the  character   of  Christ 
as   a   shepherd.     How   wise,    and    good,   and   gentle,  —  how 
gracious  and  kind. 

2.  How  lovely  and  beautiful  the  character  of  His  flock.     A 
redeemed    company    of    immortal    spirits.     Called.     Justified. 
Sanctified. 

3.  How  important  the  question,  —  Are  ice  His  sheep  1     Have 
we  the  signs  of  His  people  on  us  ?     His  love  within  us  ? 


116  SKETCHES    OF    SERMONS. 


THE  GOOD  SHEPHERD. 

SKETCH    II. 

*  Verily,  verily,  I  say  unto  you,  He  that  cntereth  not  by  the  door  into  the  sheepfold,  but 
elimbcth  up  some  other  way,  the  same  is  a  thief  and  a  robber:  But  he  that  entereth  in  by 
the  door  is  the  shepherd  of  the  sheep,"  &c.  — John,  10  :  1,  18 

WE  have  previously  contemplated  Christ  Jesus  as  a  shepherd, 
and  noticed  his  flock,  with  the  distinguishing  signs  by  which 
they  are  recognized.  Let  us  now  proceed  to  consider, 

III.  THE  SAVIOR'S  FOLD.  Now  the  sheepfold  is  brought  be- 
fore us  in  the  Savior's  address,  —  verse  1. 

We  remark, 

1.  The  Savior's  fold  is  the  church.     Here  they  are  collected 
and   united  together.     All  the  saints  belong  to  this  one  fold. 
For  there  is  only  one  fold,  and  one  shepherd.     However  diver- 
sified in  opinion  —  in  modes  of  worship,  or  sectarian  designa- 
tion ;  they  are  but  one  body,  of  which  Christ  is  the  Head  — 
one  fold,  of  which  Christ  is  the  Shepherd. 

2.  Of  the  fold,  Christ  is  the  only  entrance.     He  is  the  only 
way  into  the  sheepfold,  —  see  verse  1,  &c.     Hence  he  says,  "  I 
am  the  door  of  the  sheep,"  —  ver.  8,  9.     There  is  no  saving 
acceptance  to  God,  but  by  the  Savior.     No  man  cometh  to  the 
Father,  except  by  him.     Christ  is  the  centre  of  union   to  his 
people.     They  are  all  one  to  Christ  Jesus.     Faith  in  him,  and 
a  profession  of  him  before  men,  are  the  essential  qualifications 
to   membership  with  the  church.     Any  other  mode  of  admis- 
sion is  climbing  over,  and  is  the  entrance  of  the  thief  and  rob 
ber. 

As  we  are  all  the  children  of  God  by  faith,  so  being  his  chil- 
dren we  belong  to  the  one  fold  of  the  Redeemer.  We  proceed 
to  notice, 


PARABLE  OF  THE  GOOD  SHEPHERD.  117 

IV.  THE  SAVIOR'S  PASTURES.     The  psalmist  sang,  "  He  lead- 
eth  me  into  green  pastures."     The  shepherd  not  only  has  his 
fold  for  security,  but  his  pastures  for  the  nourishment  of  his 
sheep. 

1.  There  is  the  word.     Here  is  rich  and  ample  provision  for 
his  people.     By  it  they  are  nourished  and  strengthened.     It  is 
the  living  and  abiding  word.     Here  there  are  resources  of  in- 
struction, peace  and  security.     They  are  to  desire  the  sincere 
milk  of  the  word,  that  they  may  grow  thereby.     There  are, 

2.  The  ordinances  of  the  gospel.     Preaching  of  the  gospel. 
Social  prayer.     The  Lord's  Supper,  &c.     In  all  these  there  is 
abundant   nourishment   for  the  soul.     Here  God  prepares  his 
feast  of  fat  things.     Here  the  provision  of  mercy  is  laid  on  the 
family  board.     Here  there  is  enough  and  to  spare. 

3.  Secret  prayer  and  meditation.     By  these  the  soul  comes 
into  immediate  and  gracious  connection  with  God.     Here  they 
have  food  to  eat  of  which  the  world  knows  nothing.     These  are 
the  delectable   mountains.     The   verdant  hills    ever  fresh  and 
green.     The  fertile  valleys  yielding  the  richest  pasturage  for 
the  soul. 

V.  SOME  OF  THE    PECULIAR    AND    DISTINGUISHING   CHARACTER- 
ISTICS OF  CHRIST  AS  THE  GOOD  SHEPHERD. 

A  careful,  attentive,  and  faithful  shepherd,  under  ordinary 
circumstances  would  be  entitled  a  good  shepherd.  But  Christ 
is  pre-eminently  so, 

1.  On  account  of  his  unbounded  love  to  the  flock.  This  love 
was  exhibited  in  that  great  act  by  which  their  redemption  was 
accomplished,  in  laying  down  his  life  for  the  sheep.  "  I  am  the 
good  shepherd  ;  the  good  shepherd  giveth  his  life  for  the  sheep," 
—  verse  11.  He  not  only  entertained  purposes  of  mercy  and 
grace  —  not,only  left  heaven  and  came  to  earth  to  collect  the 
scattered  wanderers  —  not  only  lived  a  life  of  sorrow,  grief  and 
humiliation  ;  but  he  gave  up  his  sacred  life.  His  soul  sorrowed 
even  unto  death,  in  Gethsemane.  He  was  arraigned,  buffetted, 
tried,  condemned,  and  put  to  death,  even  the  ignominious  death 


118 


SKETCHES    OF    SERMONS. 


of  the  cross.  Herein  was  love,  such  as  had  never  before  been 
exhibited. 

"  See  from  his  head,  his  handa,  hU  feet. 
Sorrow  and  love  flow  mingled  down  ! 
Did  e'er  such  love  and  sorrow  meet, 
Or  thorns  compose  so  rich  a  crown  I " 

Hence  every  disciple  can  say,  "  He  loved  me  and  gave  himself 
for  me."  We  refer, 

2.  To  his  especial  care  of  his  flock.     He  takes  especial  in- 
terest in  theif  preservation.     They  are  in  his  hand.     He  is  able 
to  keep  them.     Hence  he  adds,  "  Neither  shall  any  pluck  them 
out  of  my  hand,"  —  verse  28.     No  enemy  can  destroy  them. 
Their  defence  is  invincible  —  their  security  inviolable,  for  he 
avers,  "  They  shall  never  perish."      Individuals,  nations,  and 
vast  empires  have  perished  — have  been  blotted  out ;  but  his 
sheep  shall  never  perish.     The  wisdom,  love  and  power  of  the 
Omnipotent  Redeemer,  are  all  guaranteed  for  their  preservation. 
Kept  by  the  power  of  God  through  faith  to  salvation.     We  al- 
lude, 

3.  To  their  future  and  final  destination.     "  I  give  unto  them 
eternal  life."     They  are  collected,  folded,  preserved  here,  and 
glorified  hereafter.     Hence  the  purpose  of  Christ  respecting 
them  is  presented  in  his  sacerdotal  prayer,  "  Father,  I  will  that 
they  also  whom  thou  hast  given  me,  be  with  me  where  I  am, 
that  they  may  behold   my  glory,"  —  John,  17  :  24.     Now  this 
is  the  final  destiny  of  the  Savior's  sheep.     They  are  called  to 
his  eternal  kingdom  and  glory.     Think  of  the   love   which  pur- 
posed such  a  state  of  exaltation  and  blessedness.     That  has 
prepared  such  glorious  things  for  those  who  love  him.     Let  us 
just  glance, 

VI.    AT     THE     FOLD     OF     CHRIST,    WHEN     PERFECTED     IN     THE 

HEAVENLY  STATE.  He  has  had  his  sheep  and  fold  in  every  age 
of  the  world.  He  had  them  in  the  days  of  his  sojourning  on 
earth.  But  he  said,  "  Other  sheep  I  have  which  are  not  of  this 


PARABLE  OF  THE  GOOD  SHEPHERD.  119 

fold  ;  these  also  I  must  bring,  and  they  shall  hear  my  voice  ; 
and  there  shall  be  one  fold,  and  one  shepherd,"  —  verse  16. 
Here  doubtless  he  referred  to  the  Gentiles,  who  should  be  called 
to  be  partakers  of  his  grace,  and  who  should  be  one  in  him  with 
the  Jews.  But  there  is  yet  the  grand  consummation,  when  all 
his  sheep  shall  be  collected. 

(1.)  Gathered  from  all  generations. 

(2.)  Gathered  from  all  nations,  and  people,  and  tongues. 

(3.)  Gathered  to  the  upper  and  better  fold  in  heaven. 

(4.)  Gathered  to  enjoy  the  celestial  pastures.  "  For  the 
Lamb  which  is  in  the  midst  of  the  throne  shall  feed  them,  and 
shall  lead  them  unto  living  fountains  of  water ;  and  God  shall 
wipe  away  all  tears  from  their  eyes."  — Rev.,  7  :  17. 

APPLICATION. 

2.  How  transcendently  excellent  and  holy  the  character  of  our 
good  shepherd. 

2.  How  safe  and  happy,  and  blessed  his  flock. 

3.  How  the  hope  of  future  perfected  bliss,  should  inspire 
with  joy  unspeakable,  and  full  of  glory. 

4.  How  futile  the  malevolent  attacks  of  Satanic  agents  and 
wicked  men. 

5.  How  glorious  will  be  the  completed  fold  of  the  Savior  in 
heaven. 


SKETCHES 

or  TKB 

MIRACLES    OF    CHRIST 

THE  MIRACULOUS  POWER  OF  CHRIST. 

"  Ye  men  of  Israel,  hear  these  words  :  Jesus  of  Nazareth,  a  man  approved  by  Goo. 
among  you  by  miracles  and  wonders  and  signs,  which  God  did  by  him  in  the  midst  of  you, 
a*  ye  yourselves  also  know."  —  Acts,  2:  22. 

GOD  has  been  pleased  in  all  his  dispensations  to  testify  to  the 
authenticity  of  his  truth  and  the  validity  of  his  servants,  whom 
he  hath  sent  forth  to  instruct  mankind.  Thus  Moses  was  em- 
powered to  exhibit  the  glory  of  Jehovah  and  the  reality  of  his 
own  divine  commission,  by  extraordinary  deeds  and  signs  which 
he  wrought.  Thus  Elijah  and  Elisha,  and  others  of  the  prophets, 
gave  unequivocal  evidence,  that  God  was  with  them  and  spake 
by  them.  We  look  for  the  same  evidences  of  the  Messiahship 
of  Christ,  and  the  gospels  abound  with  the  narrations  of  them. 
By  them  it  was  manifest  to  all  unprejudiced  minds,  that  he  was 
indeed  the  Christ  the  Son  of  God.  Hence  he  says  of  the  un- 
believing Jews,  "  If  I  had  not  done  among  them,  works  which 
none  other  men  did,  they  had  not  had  sin,  but  now  have  they 
both  seen  and  hated  both  me  and  my  Father,"  —  John,  15  :  24. 
Christ,  therefore  desired  that  his  character  and  office  should  be 
tested  by  the  works  which  he  performed,  and  surely  no  more 
obvious  and  certain  ordeal  could  have  bee'n  proposed.  As  the 
miracles  of  our  Savior  were  connected  with  the  whole  course 
of  his  blessed  ministry,  we  anticipate  great  instruction  and  profit 
in  giving  them  our  serious  and  prayerful  consideration.  Ob- 
serve, 

120 


MIRACLES    OF    CHRIST.  121 

I.  THE  DESCRIPTION  GIVEN  OF  THE  SAVIOR. 

II.  A  DECLARATION  OF  THE  MIRACULOUS  WORKS  DONE  BY  HlM. 

Notice  then, 

I.  THE  DESCRIPTION  GIVEN  OF  THE  SAVIOR.  He  is  present- 
ed to  us. 

1.  In  his  human  nature.  "  A  man,"  &c.  The  earliest  pre- 
diction referred  to  him  as  the  "  seed  of  the  woman."  He  was 
promised  as  a  "  child  born,"  as  a  "  son  given."  His  lineage 
and  birthplace  were  foretold.  At  length  in  the  fulness  of  the 
times  he  came,  "  made  of  a  woman,"  the  fruit  of  the  vir- 
gin's womb.  Essentially  in  body,  soul,  and  spirit,  a  man.  Yet 
with  this  extraordinary  difference,  that  the  holy  thing  born  of  the 
virgin,  was  conceived  by  the  overshadowing  of  the  Holy  Ghost. 
He  often  described  himself  as  a  man,  and  the  Son  of  man.  But 
with  the  manhood  of  the  Redeemer  was  essentially  and  myste- 
riously allied  the  Godhead.  He  was  the  tabernacle  of  the  ful- 
ness of  the  God.  "  God  was  in  Christ."  He  was  "  God  with 
us."  "  The  brightness  of  the  Father's  glory,  and  express  image 
of  his  person."  "  God  manifest  in  the  flesh."  '*  God  over  all, 
blessed  for  evermore."  But  Peter,  on  this  occasion  was  anxious 
to  prove,  that  Jesus  was  the  Christ,  or  anointed  of  God.  He 
is  presented  to  us  next, 

1.  In  his  name,  fyc.  "Jesus  of  Nazareth."  His  name,  Je- 
sus, was  given  to  him  on  account  of  his  being  the  long  prom- 
ised Savior.  "  Because  he  shall  save  his  people,"  &c.  Naza- 
reth was  where  he  chiefly  dwelt  until  he  entered  upon  his 
ministry.  Here  he  was  brought  up.  The  place  of  his  residence. 
Hence  he  was  called  a  Nazarene.  Here  too  he  began  to  open 
to  men  the  kingdom  of  heaven.  See  Luke,  4  :  16,  &c.  How 
precious  the  name  of  "  Jesus."  The  poet  has  beautifully  said, 

"  How  sweet  the  name  of  Jesus  sounds, 

In  a  believer's  ear, 

It  soothes  his  sorrows,  heals  his  wounds, 
And  drives  away  his  fear." 

We  are  referred, 

3.  To  the  Divine  approval  of  Christ.     "  Approved  of  God." 


122  SKETCHES  OF  SERMONS. 

• 

There  were  many  evidences  that  God  approved  of  him.  The 
striking  circumstances  of  his  baptism,  when  the  Holy  Spirit 
descended,  and  tho  voice  was  heard,  "  This  is  my  beloved  Son," 
&c.  The  repetition  of  the  same  testimony  on  the  mount  of 
transfiguration.  But  such,  also,  were  all  the  miracles  he  wrought. 
A.11  these  were  the  evidences  which  God  gave  to  his  Messiah- 
ship.  They  were  all  confirmatory  of  the  divine  approbation. 
God  never  gave  these  signs  to  establish  an  impostor  or  false 
prophet,  or  to  give  efficacy  to  a  delusion  or  lie.  Thus  Jesus 
was  approved  of  God  by  miracles  and  wonders,  and  signs.  By 
the  series  of  wonders  which  attended  his  life  and  ministry.  Ob- 
serve, we  have  in  the  text, 

II.    A  DECLARATION  OF  THE  MIRACULOUS  WORKS  DONE  BY  HlM. 

Now  these  miracles  of  Christ, 

1.  Were  numerous.     We  cannot  state  exactly  how  many,  for 
often  they  are  given  to  us  in  general  phraseology.     As   "  he 
healed  multitudes,"  "  cast  devils  out  of  many,"  &c.  It  is  clear  that 
he  wrought  more  miracles  than  all  those  recorded  of  Moses  and 
the   prophets.     His  ministry  was  one  glorious  scene  of  signs 
and  miracles,  and  wondrous  works. 

2.  They  icere  strikingly  various.     All  sorts  of  diseases  and 
maladies  he  healed/    All  kinds  of  infirmities   removed.     Evil 
spirits  of  all  sorts  dispossessed.     He  wrought  miracles  on  all 
classes  and  descriptions  of  persons.     His  wonders   were  per- 
formed on  the  sea  and  on  the  land,  and  on  the  living  and  on  the 
dead.     Those  recently  afflicted,  as  Peter's  wife's  mother,  and 
those  who  had  been  bowed  with  afflictions  for  many  years. 

1  3.  They  were  performed  in  the  most  public  ylaces.  Never 
in  secret.  There  were  always  some  to  attest  them.  Often 
many  persons,  and  sometimes  crowds.  Some  of  his  miracles 
were  wrought  in  the  presence  of  his  bitterest  enemies.  His 
signs  were  wrought  in  the  light  of  day,  in  "  the  midst "  of  the 
Jews,  as  they  themselves  knew. 

4.   They  were  wrought  by  his  own  inherent  divine jpower^  and 
in  hi^own  name.     Moses  ancfthe  prophets  professedly  wrought 


MIRACLES    OF    CHRIST.  123 

their  miracles  by  a  power  given  at  the  time,  and  in  the  name 
of  the  Jehovah  of  Israel.  But  Christ  exercised  supreme  author- 
ity, and  spake,  and  by  his  own  power  wrought  the  deeds,  and 
wonders,  and  signs.  He  said,  "  I  will,  be  thou  whole."  He 
commanded  Lazarus  to  "  come  forth."  He  spoke,  and  rebuked 
the  winds  and  the  sea,  &c.  And  it  is  evident  that  this  power  he 
could  command  on  any  emergency,  and  thus  was  illustrated, 
"  The  Father  loved  the  Son,  and  hath  given  all  things  into  his 
hands."  And  again,  when  he  declared,  "  All  power  is  given 
unto  me,  both  in  heaven  and  on  earth." 

5.  His  miracles  were  in  harmony  with  the  kingdom  of  grace 
and  mercy  he  came  to  set  up.     His,  were  emphatically  miracles 
of  love  and  mercy.     He  healed,   but  never  inflicted  diseases. 
He  blessed,  but  cursed  not.     He  imparted  ease,  and  comfort, 
and  joy,  but  never  did  minister  to  increase  the  miseries  of  men. 
He  came  not  to  blight  or  to  destroy,  but  to  save.     "  He  went 
about  doing  good." 

6.  His  miracles  were  often  connected  with  spiritual  blessings. 
Often   when   he  healed  the  body,  he  also  forgave  the  sin,  and 
healed  the  maladies  of  the  mind.     Often  when  he  expelled  de- 
mons, he  also  made  them  the  objects  of  his  miraculous  mercy, 
the  subjects  of  his  saving  grace.     Learn, 

1.  How  glorious  is  the  character  of  the  Savior. 

2.  How  worthy   of  our  admiration,  confidence,  and  supreme 
affection. 

3.  How  terrible  will  be  his  wrath  to  impenitent  sinners. 


124  SKETCHES  OF  SERMONS. 

THE  MIRACLE  AT  THE  MARRIAGE  OF  CANA. 

"  And  the  third  day  there  was  a  mairiage  in  Cona  of  Galilee  ;  and  the  mother  of  Jeaua 
was  there  :  And  both  Jesus  was  called,  and  his  disciples,  to  the  marriage  "  i.c.  — John,  2  : 
1,11. 

MARRIAGE  is  an  institution  of  God,  and  which  originated  in 
the  Divine  desire  for  the  perpetual,  social  happiness  of  man. 
In  various  ages  of  the  world  false  ascetic  principles  have  been 
promulgated,  and  the  purity  of  celibacy  proclaimed.  This 
sentiment  had  no  countenance  either  from  the  teaching  or  con- 
duct of  the  Savior.  His  first  miracle  at  Cana,  in  Galilee,  was  a 
distinguished  seal  of  honor  on  the  marriage  relationship,  and 
replete  with  evidences  of  his  Messiahship  and  glory.  It  is  prob- 
able that  the  nuptial  parties  might  be  related  to  the  mother  of 
Jesus,  as  we  find  her,  in  connection  with  Him,  a  guest  on  the 
occasion.  Marriage  ceremonies  in  the  East,  are  conducted  with 
considerable  pomp,  and  connected  with  feasting  and  rejoicing. 
It  would  appear  that  on  this  occasion  a  considerable  number  of 
persons  graced  the  nuptial  banquet,  and  in  this  joyous  company, 
Jesus  and  his  mother  were  found.  Observe, 

I.  THE  LACK  OF  WINE  INTIMATED.  "  And  when  they  wanted 
wine,"  &c.  —  verse  3.  It  is  probable  that  this  lack  of  wine 
originated  either  in  the  humble  circumstances  of  the  family,  or 
in  the  more  numerous  attendance  of  guests  than  had  been  an- 
ticipated. At  any  rate,  the  wine  was  exhausted.  The  mother 
of  Jesus,  therefore,  addressed  him,  and  intimated  the  state  in 
which  they  were  involved.  Is  it  not  evident  from  this,  that  she 
knew  the  power  he  possessed,  and  that  she  expected  the  putting 
forth  of  that  power  on  the  present  occasion  ?  To  this,  Jesus, 
replied,  "  Woman,  what  have  I  to  do  with  thee  ?  mine  hour  is 
not  yet  come,"  —  verse  4.  Our  translation  of  this  answer  ap- 
pears harsh,  and  bordering  on  disrespect.  But  it  is  evident  that 
the  gracious  Jesus,  in  his  reply  to  his  mother,  merely  intended 


MIRACLES    OF    CHRIST.  125 

to  check  her  eager  anxiety.  To  urge  her  to  wait  for  results, 
and  the  reason  he  assigned  was  surely  sufficient :  "  Mine  hour 
is  not  yet  come."  His  mother,  therefore,  directed  the  servants 
to  obey  his  intimations  and  to  watch  for  them, — verse  5.  Ob- 
serve, 

II.  THE  SAVIOR'S  COMMANDS.     Jesus  said  unto  them,  "  Fill 
the   water-pots   with   water."     These   were    stone  water-pots, 
capable  of  holding  about  two  or  three  firkins,  or  seven  or  eight 
gallons     They  were  to    be   filled   with  water.     Hence  Christ 
acted  on  this  occcasion  as  he  did  when  he  fed  the  five  thousand. 
He  made  a  few  loaves  and  fishes  the  material  of  his  productive 
energy.     So  now  water  is  the  basis  of  the  miracle  he  works. 

(1.)  In  this,  however,  the  miracle  became  more  obvious. 
The  servants  knew  the  wine  was  all  done,  and  that  it  was  truly 
water  which  had  been  poured  into  these  pots. 

(2.)  Being  filled  to  the  brim  with  water,  it  would  be  plain 
that  there  was  no  room  for  pouring  in  wine,  and  thus  making 
a  mixture  of  the  two. 

(3.)  The  same  servants  drew  it  forth  who  poured  in  the 
water,  so  that  collusion  or  imposition  was  impossible.  Observe, 

III.  THE  DIRECTION  TO  DRAW  IT  FORTH.     At  Christ's  com- 
mand it  was  borne  unto  the  governor  of  the  feast.     The  gov- 
ernor was  unacquainted  with  the  process  which  had  been  going 
on.     He  knew  not  either  how  or  whence  it  was,  — verse  9. 

(1.)  He  attests  his  surprise  at  the  quality  of  the  wine.  He 
declares  it  to  be  emphatically  "  good  wine,"  the  best  they  had 
partaken  of. 

(2.)  He  expresses  his  astonishment  that  this  should  have  been 
furnished  last.  Here  was  a  reverse  of  the  ordinary  rule  —  that 
the  richest  wine  was  to  be  first  brought  forth,  and  then  after- 
wards the  less  fine  and  luscious,  —  verse  10.  Notice, 

IV.  THE  RESULTS  ARISING  FROM  THE  MIRACLE  THUS  WROUGHT. 
1.  It  manifested  forth  the  Savior's  glory.     It  was  an  express 

evidence  of  his  power  and  Godhead.     It  exhibited  the  glory 
of  his  creative  energy.     The  same  power  that  acted  on  the 
11* 


126  SKETCHES    OF    SERMONS. 

original  chaos,  and  brought  forth  light,  and  beauty,  and  order, 
was  now  put  forth  on  the  water,  and  converted  it  into  delicious 
wine. 

It  produced  faith  in  his  Divine  mission.  Many  of  "  his 
disciples  believed  on  him,"  —  verse  11.  They  beheld  in  him 
the  prophet  like  unto  Moses,  &c.  They  beheld  in  him  the 
sent  of  the  Father,  the  Son  of  the  most  high  God.  And  they 
exercised  unwavering  faith  in  him.  Now  what  are  the  lessons 
we  learn  from  this  miracle, 

(1.)  That  tbr  prnnciiic  uf  Gbtist_£anjilone  sancU^our  fes- 
tive occasions.  That  is  a~questio~nable  assembly  in  which  Jesus 
cmm"oYT>e  invited,  and  heartily  welcomed  as  a  guest.  Every 
marriage  feast  should  especially  be  graced  by  his  Divine  and 
condescending  presence. 

(2.)  That  in  all  exigencies  our  applications  may  be  confidently 
made  to  the  Savior.  He  can  do  all  for  us,  and  be  all  to  us. 

(3.)  That  the  blessings  which  come  with  his  gracious  seal 
upon  them,  are  manifestly  best  and  most  precious. 

(4.)  We  must  be  careful  not  to  turn  the  grace  of  God  into 
an  argument  for  wantonness  or  dissipation.  For  we  have  no 
right  to  conclude  that  either  the  guests  on  this  occasion  were 
partially  inebriated,  or  that  he  produced  a  strong,  intoxicating 
wine  which  would  have  imperilled  their  principles  of  sobriety. 
His  wine  was  "  the  best,"  and  surely  by  this  is  meant  "  the 
richest,"  —  containing  most  of  the  flavor  of  the  grape,  and 
not  a  highly  stimulating  fluid,  equally  opposed  to  the  welfare  of 
the  body,  as  to  the  happiness  and  safety  of  the  soul. 

(5.)  In  all  things  let  us  seek  to  exercise  faith  in  the  Redeemer, 
and  to  do  all  things  to  his  glory. 


MIRACLES    OF    CHRIST.  127 


MIRACLES  PERFORMED  IN   GALILEE. 


"  And  Jesus  went  about  all  Galilee,  teaching  in  their  synagogues,  and  preaching  the 
gospel  of  the  kingdom,  and  healing  till  manner  of  sickness  and  all  manner  of  disease 
among  the  people  :  And  his  fame  went  throughout  all  Syria  :  and  they  brought  unto  him 
all  sick  people  that  were  taken  with  divers  diseases  and  torments,  and  those  who  were 
possessed  with  devils,  and  those  who  were  lunatic,  and  those  that  had  the  palsy ;  and 
he  healed  them."  —  Matt  ,  4 :  23, 24. 

THE  blessed  Jesus  went  about  doing  good.  Thus  he  began 
the  work  of  his  ministry.  Thus  he  continued,  until  he  could 
say,  "  I  have  finished  the  work  which  thou  gavest  me  to  do." 
It  was  necessary  that  he  should  establish  his  claim  to  the 
Messiahship,  by  the  signs  and  wondrous  works  which  he  should 
perform.  With  miraculous  performances  he  therefore  began 
the  publication  of  the  great  truths  of  his  kingdom.  The  idea 
given  of  Christ  in  this  striking  passage,  is  that  of  great  dili- 
gence. He  "  went  about  all  Galilee."  Itinerating  through  the 
whole  district  —  not  waiting  for  the  multitudes  to  come  to  Him, 
he  went  forth  to  seek  them,  that  they  might  become  acquainted 
with  the  glad  tidings  of  salvation,  and  become  the  subjects  of 
his  gracious  kingdom.  Observe  then, 

I.  THE  SAVIOR'S  MINISTRY. 

II.  THE    CONFIRMATION    OF    THAT    MINISTRY. 

III.  THE  RESULTS  WHICH  ACCOMPANIED  IT.     Observe, 
I.  THE  SAVIOR'S   MINISTRY. 

1.  It  was  personal.  He  preached  and  taught.  Not  by  his 
servants  and  ambassadors  only,  but  in  his  own  person.  Hence 
it  has  been  quaintly  remarked,  "  that  God  had  only  one  son, 
and  he  made  a  preacher  of  him."  It  was  distinctly  predicted 
that  he  should  be  a  teacher,  and  proclaim  the  good  news.  As 
the  great  anti-type  of  Moses,  the  people  were  to  hearken  to 
Him.  "Grace,"  says  the  Psalmist  —  speaking  predictively  — 
"  is  poured  into  thy  lips,"  —  Psa.,  45  :  2,  &c. 


1-60  SKETCHES    OF    SERMONS.          % 

2.  It  was  gracious.     He  "  preached  the  gospel  of  the  king- 
dom."    The  good  news  of  that  spiritual  kingdom  of  love  and 
mercy,  which  he  came  to  set  up  in  the  world.     A  kingdom  of 
mercy  and  grace  to  be  established  on  earth,  for  the  salvation  of 
guilty,  perishing  sinners.     The  reign  of  infinite  compassion  and 
pity  among  a  rebellious  race  of  transgressors.     A  kingdom  in 
which  the  sceptre  was  one  of  mercy,  and  one  which  every 
traitor  was  invited  to  come  and  touch,  and  live.     No  news  ever 
reached  the  ear  of  man  so  joyous  and  blessed,  as  that  of  the 
gospel  of  the  kingdom :  "  The  law  was  given  by  Moses,  but 
grace  and  truth  came  by  Jesus  Christ." 

3.  His  ministry  was  instructive.     "  Teaching  in  their  syna- 
gogues."    In  the  places  erected  for  Jewish  worship.     Here  he 
went,  and  met  with  the  pious  companies  who  repaired  thither, 
and  instructed  them  in  the  doctrines  of  the  new  dispensation. 
Opened  to  their  understandings  the  mysteries  of  the  kingdom 
of  heaven. 

4.  His  ministry  was  arduous  and  aggressive.     "  He  went 
about  all  Galilee."     It  was  his  one  great  concern  —  his  meat 
and  his  drink.    He  labored  incessantly  —  diligently.    He  worked 
while   it   was   day.     He  never   faltered  —  nor   wearied — nor 
turned  aside.     And  he  pushed  his  doctrines  even  into  the  syna- 
gogues.    He    knew   that  Judaism   must    be   superseded,   and 
therefore  he  urged  the  great  truths  of  his  kingdom,  and  en- 
deavored to  overturn,  by  his  powerful  declarations  and  argu- 
ments, all  impeding  principles  and  systems.     Yet  he  did  this  in 
the  spirit  of  meekness  and  love. 

II.  THE  CONFIRMATION  OF  His  MINISTRY.  "  Healing  all  man- 
ner of  sickness,  and  all  manner  of  diseases,"  &c. 

1.  He  supernaturaUy  removed  diseases.  Not  by  any  system 
of  medicine ;  but  by  his  word  —  by  the  power  of  his  omnific 
voice.  He  spake  sickness  and  disease  away  from  those  who 
were  afflicted.  At  his  bidding,  pain  and  disorders  fled  —  and 
health  and  vigor  were  bestowed.  Thus,  too,  does  he  remove 


MIRACLES    OF    CHRIST.  129 

the  disease  of  the  soul,  and  imparts  spiritual  ligallh  to^all  who 
cqrmMo  HmT:  ~ 

2.  He  expelled  devils.     Those  who  were  under  the  direct 
power  of  the  devil.     In  whom  evil  spirits  dwelt  bodily.     These 
were  cast  out  by  his  word.     Devils  trembled  and  fled  before 
Him. 

The  human  heart,  in  its  carnal  state,  is  under  the  power  of 
Satan,  and  none  but  Christ  can  expel  the  strong  one  from  the 
soul.  He  does  this  in  every  case  where  he  exerts  his  convert- 
ing power.  All  such  are  turned  from  darkness  to  light,  and 
from  the  power  of  Satan,  to  God.  He  came  that  he  might  des- 
troy the  works  of  the  devil. 

3.  He   restored   the   insane.     Those   afflicted  with   lunacy. 
A  kind  of  insanity  which  was  supposed  to  be  greatly  influenced 
by  the  changes  of  the  moon.     These  were  restored  to  soundness 
of  mind,  and  the  enjoyment  of  perfect  reason.     All  sin  is  mad- 
ness.    Men  only  come  to  themselves  when  they  repent  and  be- 
lieve the  gospel,  and  are  made  the  subjects  of  the  Savior's  re- 
newing grace.     And, 

4.  He  recovered  those  afflicted  with  paralysis.     The  withered 
limbs  had  vitality  and  action  conveyed  to  them.     Hence,  at  his 
word  the  lame  leaped  as  the  hart,  and  the  paralytic  and  apoplec- 
tic danced  for  joy.     To  the  wasted  paralyzed  powers  of  the 
soul  Christ  imparts  strength, — and  to  the  feeble  and  lame,  he 
gives  ability  to  run  in  the  way  of  his  commandments.     Observe, 
in  reference  to  Christ's  ministry, 

III.  THE  RESULTS  WHJCH  ACCOMPANIED  IT.  "  And  his  fame 
went  throughout  all  Syria,"  &c. 

1.  The  power  and  grace  of  Jesus  were  celebrated.  The  peo- 
ple beheld  and  experienced  his  miraculous j>ower,  and  they  talk- 
ed of  it  —  extolled  it,  an.d  spread  it  far  and  wide.  This  ought 
to  be  done  by  all  who  have  experienced  his  saving  power. 
Every  converted  soul  should  spread  abroad  his  mighty  and 
gracious  doing.  "  Come  all  ye  that  fear  God,  and  I  will  tell 
you  what  the  Lord  hath  done  for  my  soul." 


130  SKETCHES    OF    SERMONS. 

2.  J^ult^tudes  were  brought^  to  Jesus.     This  was  the  result  of 
his  gracious  jfameJjsiBg  spread  qhrnp^      And  this  will  be  the 
effect  ^wirerT  the  people  of  liodare  failMnj^  witnesses  for  Christ. 
It  is  the  province  of  the  Christian  to  bring   others  to  Christ. 
Just  as  Philip  brought  Nathaniel,  and  as  the  woman  of  Samaria 
brought  her  neighbors  to  see  the  man  who  had  told  her  all  that 
ever  she  had  done. 

3.  Much  sickness  and  misery  were  removed.     For   it  would 
appear  that  all  were  healed  who  came  unto  Him.     That  no  case 
was  too  desperate  for  his  Divine  skill  and  power.     Hence  health 
and  joy  were  spread  abroad,  and  disease  and  sorrow  blotted  out. 
Just  so  is  it  when  sinners  are  brought  to  experience  the  healing 
influences  of  the  grace  of  the  gospel.     Then  the  painfuKmala- 
dies  of  the  mind  are  healed ;  and  then  the  joys  of  salvation  fill 
the  believing  soul.     Blessed  are  the  people  who  know  the  joyful 
sound. 

Learn  from  this  subject, 

1.  The  Divine  dignity  and  power  of  the  Lord  Jesus.     His 
miraculous  works  not  only  evinced  his  real  Messiahship,  but 
also  were  bright  evidences  of  his  power  and  Godhead. 

2.  The  gracious  and  merciful  character  of  the  gospel. 

3.  The  necessity  of  constant  faithfulness  and  diligence  in 
the  Christian  ministry. 

And, 

4.  That  the  way  to  obtain  spiritual  healing  and  happiness,  is 
by  faith  in  the  Lord  Jesus  Christ. 


MIRACLES   OF   CHRIST.  131 


THE  •RESTORING  OF  THE  PARALYTIC. 


"  And  he  entered  into  a  ship,  and  passed  over,  and  came  into  his  own  city.  And,  bo- 
hold,  they  brought  to  him  a  man  lick  of  the  palsy,  lying  on  a  bed :  and  Jesus,  seeing  their 
faith,  said  unto  the  sick  of  the  palsy :  Son,  be  of  good  cheer ;  thy  sins  be  forgiven  thee," 
See.—  Matt.,9:l— 8. 

THE  whole  of  the  circumstances  connected  with  this  miracle 
are  truly  interesting.  The  history  of  it  is  comprehended  in  a 
short  paragraph,  but  it  is  replete  with  valuable  thoughts  and  in- 
structive ideas.  Jesus  had  just  left  the  coasts  of  the  Gergesenes, 
who,  on  account  of  their  sordid  love  of  the  swine  which  had 
perished,  had  besought  that  Christ  would  depart  from  them. 
He  then  entered  into  a  ship  and  came  into  his  own  city,  Caper- 
naum, where  at  that  time  he  resided.  No  sooner  is  his  arrival 
known,  than  the  diseased  paralytic  is  brought  to  him,  and  the 
cure  wrought  recorded  in  the  text.  Observe, 

I.  THE  CONDITION  OF  THE  SUFFERER. 

II.  THE  FAITH  OF  THE  PEOPLE. 

III.  THE  CURE  WROUGHT  BY  THE  SAVIOR. 

IV.  THE  PREJUDICE  OF  THE  SCRIBES.     And, 

V.  THE  HOMAGE  OF  THE  MULTITUDE.       Observe, 

I.  THE  CONDITION  OF  THE  SUFFERER.  His  disease  was  the 
palsy,  —  verse  2.  A  disease  which  incapacitated  him  for  labor 
or  enjoyment.  A  disease  rarely  if  ever  cured.  In  his  case  it 
seemed  inveterate  and  confirmed.  He  was  evidently  unable  to 
work,  confined  to  his  bed,  &c.  His  condition  was  truly  pitiable, 
deplorable — and,  humanly  speaking,  hopeless.  A  fit  picture 
of  a  diseased  soul.  A  soul  weakened  —  enervated  by  sin. 
Yielding  no  service  to  God  —  incapable  of  moral  action.  With- 
out true  enjoyment.  Beyond  the  power  of  human  energy  to  res- 
tore. Yet  this  is  the  true  state  of  all  unregenerate  men  — 
morally  diseased  and  ready  to  perish.  How  desirable  that  men 


132  SKETCHES    OF    SERMONS. 

should  know  and  feel  it,  and  earnestly  desire  the  healing  of  the 
Savior's  gracious  power.     Notice, 

II.  THE  FAITH  OF  THE  PEOPLE.     Who  they  were  is  not  stated. 
Most  likely  they  were  the  relatives  and  friends  of  the  ftflicted  man. 
Most  likely  they  had  heard  of  the  fame  of  the  Savior.  Had  inform- 
ed the  sufferer,  and  hence  the  determination  of  all  parties,  when 
Christ  drew  near,  to  avail  themselves  of  his  restoring  power. 
We  see  their  faith  evinced  inasmuch  as, 

1.  They  brought  him   to    Christ.     They  had  confidence  in 
Christ's  power  and  willingness  to  heal. 

2.  They  overcame  the  difficulties  which  presented  themselves. 
Mark  (chap.  2:1,)  states,  that  the  house  where  Christ  was,  was 
so  surrounded  with  the  multitude,  that  they  could  not  reach  the 
door.     They  then  ascended  and  reached  the  roof  of  the  building, 
and  removed  the  awning  which  was  spread  over  the  centre  court 
of  the  house,  and  let  the  man  down  into  the  very  presence  of 
Christ.     Here  their  faith  worked  a  holy  resolution,  and  a  deter- 
minate mode  of  action  exceedingly  worthy  of  imitation. 

3.  They  exhibited— tke  love  and  compassion  which  faith  pro- 
duceth.     Faith  works  by  love,  and"  here  was  a  display  of  gen- 
erous compassion  for  a  fellow-sufferer.     Here  selfish  indiffer- 
ence was  trampled  on,  and  a  generous  spirit  of  tender  kindliness 
produced.      True  faith  in  the  Lord  Jesus  is  ever  followed  by 
compassion  for  perishing  sinners  around  us. 

III.  THE  CURE  WROUGHT  BY  THE  SAVIOR.    "  And  Jesus  seeing 
their  faith,  said  unto  the  sick  of  the  palsy,  son,  be  of  good  cheer : 
thy  sins   be  forgiven  thee," — verse  2.     Now  mark,  Christ, 

1.  Removes  the  malady  of  the  mind.  He  pardons  the  guilt 
of  the  soul.  He  removes  the  malady  from  within.  He  does 
this  readily,  tenderly,  distinctly.  It  is  probable  that  his  affliction 
had  been  the  direct  result  of  transgression.  The  Savior,  therefore, 
reminded  him  of  that,  and  removes  the  moral  cause  of  his  suf- 
fering. It  is  not  unlikely  that  the  man  was  in  a  state  of  remorse 
and  compunction  of  soul  for  his  iniquities.  Therefore  Christ 
tukes  away  the  load  of  guilt  from  his  soul.  Afterwards, 


MIRACLES    OF    CHRIST.  133 

2.  He  bids  him  arise.     Now  circulation  has  begun — strength 
is  felt,  and  the  helpless  sufferer  is  enabled  to  stand  up.     He 
stands  up  the  monument  of  Christ's  healing  power  and  wondrous 
grace. 

3.  He  directs  him  to  bear  his  bed  and  return  to  his  own  dwell 
ing.     Not  only  can  the  man  stand,  but  he  is  able  to  roll  up  the 
mattrass  on  which  he  had  been  borne,  and  to  carry  it,  and  re- 
turn to  his  house.     Here  was  an  unquestionable  cure,  and  the 
evidence  such  as  no  unbelief  or  prejudice  could  gainsay.     But 
notice, 

IV.  THE  PREJUDICE  OF  THE  SCRIBES.     Certain  of  the  scribes 
"  said  within  themselves,  this  man  blasphemeth."     These  were 
the  unuttered  thoughts   of  their  hearts.     Yet  Christ  was  fully 
conversant  of  them.     As  the  Omniscient  Lord  he  knew  their 
thoughts.     The  miracle  Christ  had  wrought  was  an  evidence  of 
the  divinity  of  his  mission,  and  this  they  might  have  reasonably 
inferred.     But  no  —  disliking  the  person  of  the  Savior,  offended 
with  his  lowly  appearance  and  spiritual   doctrines^hey  blindly 
reason  in  their  hearts  that  Christ  is  an  evil  person,  and  was  a 
blasphemer  against  God,  in  promising  forgiveness  of  sin.     How 
deplorable  is  the  mind  and  heart  under  the  influence  of  preju- 
dice.    How  it  perverts  the  judgment,  and  vitiates  the  passions, 
and  corrupts  the  whole  man.    It  was  the  great  sin,  and  the  cause 
of  the  final  ruin  of  the  Jewish  nation.     But  mark, 

V.  THE  HOMAGE  OF  THE  MULTITUDE.     "  But  when  the  mul- 
titude  saw   it  they   marvelled,   they   glorified   God,"    &c.  — 
verse  8. 

1.  They  admitted  the  miracle.     They  saw  it,  and  believed  its 
reality. 

2.  They  were  greatly  astonished.     Abundant  reason  had  they 
for  marvelling.     Who  would  not  have  been  filled  with  wonder 
and  amazement  ? 

3.  They  adored  God  and  gave  him  the  glory.     They  saw  no 
signs  that  this  was  the  work  of  the  evil  one.     They  believed  it 
to  be  what  it  really  was,  a  display  of  the  great  power  of  God 

12 


134  SKETCHES    OF    SERMONS. 

And  in  their  hearts,  and  with  their  voices,  they  celebrated  Je- 
hovah's praise. 

Learn, 

1.  That  sin  is  the  great  cause  of  suffering.  All  our  pains. 
and  diseases,  and  death  itaglf,  Rrp.  the  result  nfVin 

2;  Jesus  Christ  is  the  one  efficient  Savior. 

"  He  is  able —  He  is  willing, — 
Doubt  no  more." 

3.  It  should  be  our  desire  to  bring  men  to  Christ.     Parents, 
friends,  &c.,  should  all  labor  to  do  this.     Our  faith  and  prayers 
may  be  effective  of  much  good. 

4.  God  in   Christ  must  be  glorified  in  all  things.     Ours  is 
the   benefit,   but   to  God  in  Jesus  Christ,  all  the   honor   and 
homage  must  be  paid. 


9 

CASTING  OUT  THE  DUMB   SPIRIT. 


"  And  one  of  the  multitude  answered  and  said,  Master,  I  have  brought  unto  thee  my 
•on,  who  hath  a  dumb  spirit:  And  wheresoever  he  taketh  him,  he  teareth  him:  and  be 
foameth,  and  gnashcth  with  his  teeth,  and  pineth  away :  and  1  spake  to  thy  disciples  that 
they  should  cast  him  out ;  and  they  could  not,"  &c,  —  Mark,  9 :  17  —  27. 

SATAN  seems  to  have  possessed  amazing  power  about  the  pe- 
riod of  Christ's  advent  and  mission  upon  earth.  Hence  not  only 
did  he  reign  in  the  hearts  of  the  children  of  disobedience,  but 
he  also  afflicted  persons  with  grievous  diseases,  and  held  bodily 
possession  of  numbers  of  individuals.  Our  subject  describes  a 
peculiarly  distressing  case  of  this  kind,  and  exhibits  the  power 
and  compassion  of  Christ  in  the  deliverance  effected.  Let  us, 

1.  CONTEMPLATE  THE  SUFFERER.  The  sufferer  was  a  youth, 
and  his  afflicted  state  is  thus  described, 

1.  He  was  unable  to  speak.     Hence  the  spirit  possessing  him 


MIRACLES    OF    CHRIST.  135 

is  called  a  dumb  spirit.     This  was  a  very  serious  deprivation. 
But, 

2.  He  was  liable  to  violent  convulsions.     Hence  under  the 
paroxisms  of  suffering,  he  "  foamed  at  the  mouth,"  "  gnashed 
with  his  teeth,"  and  furiously  tore  and  mangled  his  own  person. 

3.  His  flesh   and   strength   were  wearing   away.     And  he 
"  pineth  away," — verse  18.     We  can  scarcely  conceive  of  a 
more  distressing  spectacle  of  suffering  and  misery.    How  almost 
hopeless  was  his  condition —  for  it  is  added  that  he  had  been 
thus  afflicted  from  a  child,  —  verse  21.     But  observe, 

II.  THE  PERSON  OF  THE  APPLICANT.     This  was  the  father  of 
the  sufferer.     He  said,  "  I  have  brought  unto  thee  my  son,"  &c. 

—  verse  17.     He  was  evidently  excited  by  deep  natural  affec- 
tion and  tender  compassion  for  his  afflicted  child.     This  exam- 
ple of  parental  love  and  solicitude  is  worthy  of  our  imitation. 
You  will  observe  in  the  conduct  of  the  father, 

1.  The  mistake  he  originally  committed.     He  went  to  the 
disciples  for  relief  instead  of  to  the  Savior.     "  And  I  spake  to 
thy  disciples  that  they  should  cast  him  out,  and  they  could  not," 

—  verse  18.     How  common  it  is  to  go  to  inferior  sources  for 
relief.     How  many  go  to  means,  and   trust  in  these  instead  of 
the  Author  of  all  good, —  the  God  of  the  means.     How  com- 
monly we  repair  to  the  creature,  forgetting  the  Creator. 

2.  He  then  came  to  Jesus.     His  error  is  now  corrected,  and 
he  is  in  the  presence  of  Him  unto  whom  all  power  is  committed, 
both    in    heaven   and  on  earth.     He  now  says,    "  Master,  I 
have  brought  him  unto  thee,"  &c. — verse   17.     Happy  they 
who  come  with  all  their  burden  and  sorrows  to  Jesus. 

"  Only  Jesus  —  only  Jesus  — 

Can  do  helpless  sinners  good." 

3.  He  describes  the  sufferings  of  his  child.     He  details  the 
particulars,  and  also  dwells  on  the  imminent  peril  of  the  child. 
For  he  says,  "  And  oft-times  it  hath  cast  him  intc  the  fire,  ard 
into  the  waters  to  destroy  him,"  —  verse  22. 


136  SKETCHES  OF  SERMONS. 

4.  He  earnestly  appeals  for  relief.  "  But  if  thou  canst  do 
anything,  have  compassion  on  us  and  help  us,"  —  verse  22. 
Here  he  makes  the  case  his  own.  He  identifies  his  child's 
sufferings  with  himself.  He  evidently  had  some  doubts  of 
Christ's  power  to  meet  this  extreme  case.  "  If  thou  canst.'' 
But  he  casts  all  his  deep  and  anxious  care  on  the  Savior's  com 
passion.  "  Have  compassion  and  help  us."  Notice, 

HI.  THE  CONDUCT  OF  THE  SAVIOR.  He  had  already  rebuked* 
the  disciples  for  want  of  faith,  —  verse  19.  He  had  ordered 
the  child  to  be  brought  unto  him.  He  had  kindly  enquired  into 
the  particulars  of  his  sufferings,  —  verse  21.  And  now,  having 
the  case  fully  before  him,  and  having  heard  the  earnest  and 
tender  appeal  of  the  father,  he  rolls  it  back  A'lth  all  its  respons-- 
bility  on  the  father's  faith.  Jesus  said,  "  If  thou  canst  believe, 
all  things  are  possible  to  him  that  believeth,"  —  verse  23.  As 
if  he  had  said, 

1.  In  me  there  is  an  efficiency  of  power.     But  thy  faith  must 
elicit  its  operation  —  canst  thou  lay  hold  of  my  strength  ?     If 
so,  it  can  do  all  thou  needest. 

2.  In  me  there  is  amplitude  of  efficacy.     Canst  thou  draw  out 
the  virtue  and  apply  it  to  thy  suffering  son  ?     There  is  virtue 
enough  in  me  to  heal  the  maladies  of  a  wretched  world.     Ex- 
tract it  by  thy  faith,  and  thy  son  is  healed. 

3.  In  me  there  is  graciousness  of  disposition.     Canst  thou 
honor  my  office,  and  mission,  and  work  ?     If  so,  I  will  have 
compassion  on  thee,  and  restore  thy  child.     I  came  to  seek  and 
to  save  that  which  is  lost,  and  if  thou  canst  but  believe,  all  thou 
seekest  and  desiredst  is  fully  possible.     For  all  that  can  be  done, 
faith  can  do  it. 

IV.    THE    HUMBLE    PRAYERFUL     FAITH    OF     THE     FATHER.       He 

now  Celt  that  the  whole  weight  of  the  responsibility  rested  on 
himself.  The  heavy  load  oppressed  him.  His  spirit  became 
intensely  anxious.  He  collected  all  the  confidence  of  his  soul. 
And, 

1 .  Affirmed  his  faith.     "  Lord,  I  believe."     I  can  trust  this 


MIRACLES    OF    CHRIST.  137 

case  to  thee.     I  do  believe  in  thy  power  and  efficacy,  and  in  thy 
readiness  to  save  my  son. 

2.  He  admitted  the  lingerings  of  his  unbelief.     Hence  he 
adverts  to  his  unbelief.     There  was  a  great  inward  conflict  dis- 
tressing his  spirit.     He  felt  the  difficulties  of  the  case,  —  the 
lingering  fears  interposed  as  he  was  endeavoring  to  cast  all  on 
the  Savior's  help. 

3.  He  earnestly  sued  for  the  Savior's  aid.     "  Help  thou  mine 
unbelief.     I  would  fain  believe,  explicitly,  heartily,   fully.     I 
feel  my  soul   rising  in  confidence.     I  dread  lest  my  wickedness 
should  entail  on  my  child  his  terrible  affliction.     I  must,  there- 
fore, cast  my  soul   on  thy  tender  sympathy  and   pity.     "  Help 
thou  mine  unbelief."  —  verse  24.     Notice,  • 

V.  THE  MIRACLE  THE  SAVIOR  WROUGHT.  He  charged  the 
dumb  and  deaf  spirit  to  come  out,  —  verse  25.  The  spirit 
struggled  to  retain  possession,  and  "  cried  and  rent  him  sore." 
It  appeared  as  if  the  child  would  perish  in  the  conflict.  Hence 
"  he  was  as  one  dead," — verse  26.  But  Christ  overcame,  the 
spirit  was  expelled,  and  "  Jesus  took  the  child  by  the  hand  and 
lifted  him  up,  and  he  arose,"  — verse  27.  Triumphant  Savior ! 
—  Happy  child,  and  delighted  parent !  —  Learn, 

1.  The  malevolent  character  of  the  devil.     It  is  his  work  to 
curse,  and  to  torture  and  to  destroy. 

2.  The  gracious,  saving  power  of  the  Redeemer.     He  can  de- 
liver, and  he  delights  to  do  so.  » 

3.  The   mighty  efficacy  of  faith.     Faith  honors  Christ,  and 
Christ  will  honor  and  meet  the  cries  of  believing,  persevering 
supplication, 

4.  What  a  lesson  of  parental  affection  and  influence.     Learn 
to  bring  your  children  in  the  exercise  of  faith  to  the  Savior. 

12* 


138  SKETCHES    OF    SERMONS. 


MIRACLE   OF  THE  LOAVES  AND  FISHES. 


"  And  when  it  was  evening,  hU  disciples  came  to  him,  saying,  Thii  it  a  desert  place, 
and  the  time  is  now  past;  send  the  multitude  away,  that  they  may  go  into  the  villages, 
and  buy  themselves  victuals :  But  Jesiu  said  unto  them,  They  need  not  depart  ;  give  yo 
them  to  eat,"  tc.  —  Matt.,  14 :  15  —  81. 

JESUS  had  been  employed  during  a  long  day  in  teaching  and 
preaching  the  gospel  of  the  kingdom,  and  in  doing  good  to  the 
bodies  and  souls  of  men.  A  multitude  of  persons  had  been 
listening  to  his  discourses,  and  witnessing  the  miracles  he  had 
wrought.  They  wore  now  in  a  desert  place,  and  the  shades  of 
evening  were  surrounding  them.  The  disciples  under  a  feeling 
of  concern  for  the  people,  urged  the  Savior  to  dismiss  them, 
that  they  might  return  to  the  villages,  and  buy  themselves 
victuals,  —  verse  15.  To  this  the  Redeemer  replied,  "  it  is  not 
needful  for  them  to  depart.  Give  ye  them  to  eat,"  —  verse  16. 
They  then  explain  to  Him  the  small  store  they  possessed  : 
"  We  have  here  but  five  loaves,  and  two  fishes,"  —  verse  17. 
A  quantity  quite  inadequate  to  the  wants  of  so  large  a  multi- 
tude. 

These,  then,  were  the  circumstances  in  which  they  were 
placed.  Christ,  however,  had  a  glorious  purpose  in  view.  He 
knew  how  easily  h^e  could  meet  all  their  necessities.  Observe, 
then, 

I.    THE    LIMITED    PROVISION    IN    THE  HANDS    OF    CHRIST.       He 

said,  in  reference  to  the  five  loaves.  &c.,  "  Bring  them  hither  to 
me,"  —  verse  18.  In  the  hands  of  the  disciples,  this  provision 
was  utterly  incapable  of  feeding  thousands  of  persons.  But 
how  altered  is  the  case,  when,  as  so  many  golden  grains  of 
seed,  —  this  provision  is  in  the  hands  of  the  Savior.  Those 
hands  that  formed  the  universe — that  stretched  out  the  heavens 
as  a  curtain.  That  roll  all  the  planets  in  their  orbits.  That 
guide  and  rule  over  all. 


MIRACLES    OF   CHRIST.  139 

II.  THE   ORDER  ENFORCED.     The  multitude  were  directed  to 
sit  down.     The  other  evangelists  add — that  they  sat  in  compa- 
nies, fifties  and  hundreds.     Thus  there  would  be  no  confusion. 
None  would  be  overlooked.     The  exact  number  would  be  as- 
certained, and  also,  the  whole  miraculous  process  would  be  bet- 
ter 'observed  by  all.     Order  is  described  by  one,  as  heaven's 
first  law.     It  is  evident  that   the  Lord  was  the  author  of  or- 
der and  peace,  and  not  of  confusion.     Wise  arrangement  and 
beautiful  order  characterize  all  the  works  of  God.     Sin  threw 
disorder   into   the   world.     Sin  produces  disorder  in  the  soul. 
The  reign  of  grace  in  the  heart,  is  the  reign  of  order. 

Notice, 

III.  THE  DEVOTION  &c.,  EXHIBITED.     Order  makes  way  for 
devotion.     We  now  behold  Jesus, 

(1.)  Looking  up  to  heaven  in  the  spirit  of  adoration  and  love 
to  his  heavenly  Father. 

(2.)  He  blessed  the  food.  He  sanctified  it  for  this  miracu- 
lous occasion,  by  holy  thanksgiving.  Acknowledged  God  as  the 
bountiful  giver,  &c. 

(3.)  And  brake.  Divided  the  small  loaves  into  lesser  por- 
tions. 

(4.)  And  then  presented  it  to  his  disciples  that  they  might 
bear  it  to  the  people.  He  thus  honored  his  disciples.  He  thus 
presented  an  emblem  of  their  real  office  and  work,  to  receive 
from  him  the  bread  of  eternal  life,  and  to  bear  it  to  the  perish- 
ing multitudes  of  mankind.  Observe, 

IV.  THE  MIRACLE  NOW  WROUGHT.     The  disciples  bore  it  to 
the  people.     But  there  would  not  be  a  morsel  each   for  them. 
Here  then  the  divine  power  was  displayed.     In  Christ's  hands 
as  he  brake   it,    in    the  disciples'  hands  at  it  was  borne  to  the 
people ;    or  in  the  baskets  as  it  was  carried  from    company 
to  company,  the    provision    increased  and  multiplied  —  there 
was  no  lack.     Every  one  of  the  five   thousand  men,  and   all 
the  women   and  children,  ate,  and  ate  heartily,  and  there  was 
more  than  enough  for  all.     For  of  the  five  small  loaves,  and  two 


SKETCHES    OF    SEHMONS. 

fishes,  there  were  twelve  baskets  full  of  the  fragments  —  ver. 
20, 21.     Observe, 

V.  THE    STRIKING    FEATURES    OF    THIS     MIRACLE. 

(1.)  It^agjublic.     In  the  face  of  thousands. 

(2.)  It  waspcyond  the  power  of  collusion.  For  a  sufficiency 
of  provision  for>o  many  thonsands^couT?!  not  have  been  smug- 
gled into  their  midst. 

(3.)  It  was  most  palpable.  They  saw  it.  They  did  more, 
they  ate.  It  removed  the^seosation  of  hi^g^r  —  they  were 
filled. 

(4.)  The  number  of  the  partakers  rendered  imposition  impos- 
sible. Doubtless  there  were  all  sorts  of  persons.  If  any  doubt 
could  have  been  thrown  upon  it,  it  would  have  been  done.  But 
they  all  ate,  and  they  were  all  living  actual  exemplifications  of 
the  truth  of  the  miracle  which  had  been  wrought.  Observe, 

VI.  THE  LESSON  OF  FRUGALITY  WHICH  is  ADMINISTERED  TO 
us.     According  to  another  evangelist,  Jesus  said  —  "  Gather  up- 
-the   fragments,  tjiat^nothing  be   lost."     Those  hands  that  had 
borne  the  miraculously  increasing  provision,   were    not  to  be 
wasteful,  and  to  neglect  the  broken  pieces  that  fell  to  the  ground. 
These  were  all  to  be  collected,  and  of  these  twelve  baskets  full 
remained.      What  lessons  of    prudence  and  frugality  are  thus 
taught  to  us. 

(1.)  How  many  temporal  mercies  are  wasted  in  extravagance, 
while  hundreds^fiaVeTscarcely  food  to  eat7~ 

(2.)  How  many  waste  their  means  in  profligacy,  and  bring 
themselves  to  want. 

(3.)  How  many  waste  their  talents,  instead  of  employing  them 
in  the  service  of  God. 

(4.)  How  many  waste  their  time  and  opportunities  of  getting 
and  doing  good.  To  each  and  to  all  of  these  how  important  the 
admonition  —  "  Gather  up  the  fragments,"  &c. 

APPLICATION. 
1.  In  the  multitudes  hungering  for  food,  we  have  a  striking 


•IIKACLES    OF    CHRIST.  141 

representation  of  the  famishing  state  of  mankind  in  reference  to 
spiritual  things. 

2.  In  the  compassion  and_  power  of  Christ,  _we  see  Jhe_  hope 
of  the  perishing  sinner"    Unless  "CnTret  pity  and  help,  the  wan- 
dering shiner  hmsFpe'rish. 

3.  In  tlie  disciples  bearing  the  food  to  the  people,  we  see 
hibited  the  nature  and  design  of  the  Christian  'rruhistry.     They 
are  to  break  unto      en  the  brgj^dafJIfe.     THeare  to  commu- 


nicate to  the  .souls  the  blessings  of  the  gospels,  which  Christ  has 
entrusted  to  them. 

4.  In  the  abundance  of  the  provision,  we  see  the  fulness  of 
the  gospel. 

Here  is  — 

"  Enough  for  each  —  enough  for  all, 
Enough  for  evermore." 

5.  In  the  satisfaction  of  the  multitude,  we  icarn  that  personal 
partaking  of  Christ  is  essential  to  our  happiness. 

We  must  feed  upon  Christ  by  faith.  "  Except  a  man  eat 
his  flesh  and  drink  his  blood,"  &c.  Hearing  merely  will  not 
do.  We  must  by  living  faith  receive  the  grace  of  God  into  the 
soul.  This  gives  real  and  permanent  satisfaction.  There  is 
no  lack  to  those  who  fear  the  Lord.  "  Blessed  are  they  who 
hunger  and  thirst  after  righteousness,  for  they  shall  be  filled." 
Have  you  listened  to  Christ's  words?  Have  you  waited  on 
Christ  in  his  ordinances  ?  Have  you  believed  on  him  to  the 
salvation  of  your  souls  ? 


142  SKETCHES    OF    SERMONS 


THE  BETHESPA  POOL,  ETC. 


"  Now  there  ii  at  Jerusalem,  by  the  sheej  market  a.  pool,  which  ia  called  in  the  Hebrew 
tongue  Bethesda,  having  five  porches.  In  these  lay  a  great  multitude  of  impotent  folk,  of 
blind,  halt,  withered,  waiting  for  the  moving  of  the  water,"  dtc.  —  John,  5 :  2  —  9. 

MUCH  dispute  has  arisen  from  the  different  views  taken  by 
critics  and  expositors  as  to  the  leading  features  of  this  interest- 
ing paragraph.  Some  have  alleged  that  the  fourth  verse  is  not 
sufficiently  authenticated,  and  therefore  dispute  what  is  stated 
concerning  an  angel  going  down  to  the  pool  at  certain  periods  to 
agitate  the  waters,  and  impart  supernatural  qualities  to  them. 
Hence  also  many  have  been  at  considerable  pains  to  explain 
their  sanatory  virtues,  as  being  probably  connected  with  some 
mineral  spring.  We  think  it  safest  and  wisest  to  take  the  testi- 
mony literally,  as  given  by  the  evangelist.  It  is  obvious  that 
the  sentiments  conveyed  are  these.  That  the  waters  of  the  pool 
of  Bethesda  were  periodically  affected,  and  then,  and  then 
only,  possessed  healing  properties,  and  that  this  was  believed  to 
be  effected  by  the  agency  of  an  angel  sent  'from  God  for  this 
merciful  purpose.  For  the  convenience  of  the  sick,  five  porches 
had  been  erected,  where  they  could  collect  together  and  be  in 
readiness  for  the  moving  of  the  waters.  That  pool,  with  its  heal- 
ing virtues,  might  typify  the  fountain  opened  for  sin  and  un- 
cleanliness  :  with  these  points  of  difference  —  that  the  Bethesda 
pool  was  local,  and  for  the  benefit  of  the  inhabitants  of  Jerusa- 
lem chiefly  —  the  gospel  pool  is  equally  near  and  accessible  to 
the  wide  world.  The  Bethesda  pool  was  only  efficacious  occa- 
sionally, the  gospel  pool  is  open  at  all  times,  and  is  ever  restor- 
ative to  the  sin  sick  soul.  The  Bethesda  pool  only  healed  the 
first  who  plunged  into  it.  The  gospel  fountain  saves  all  who 
believingly  apply  to  it.  Well,  at  this  pool  at  the  time  to  which 
the  text  refers,  we  are  called  to  contemplate, 


MIRACLES    OF    CHRIST.  143 

I.  AN  AFFLICTED  FELLOW  CREATURE.  His  affliction  is  not 
specified,  but  it  was  manifestly, 

1.  Great.     The  Savior  beheld  him  as  he  lay.     For  he  was 
unable  to  walk,  or  even  to  rise  without  help.     Probably  his  dis- 
ease was  paralysis  or  catelepsy. 

2.  It   was   of  long  standing.     "  Thirty  and   eight  years." 
More  than  the  ordinary  length  of  a  human  generation.     Think 
of  the  protracted  sufferings  he  must  have  b^pe. 

3.  It  was  accompanied  with  great  human  neglect.     He  seem- 
ed to  be  friendless.     His  relatives  probably  deceased.     Himself 
obviously  in  the   lowest  stage   of  penury,  and  therefore  none 
caring  for  his  sorrows,  and  no  friendly  hand  to  help  him  in,  at 
the  troubling  of  the  waters.     Hence,  ^ 

4.  He   had   been   the   subject   of  grievous   disappointments. 
When  Jesus  interrogated  him  he  said,  "Sir,  I  have  no  man, 
when  the  water  is  troubled,  to  put  me  into  the  pool :  but  while  I 
am   coming,  another  steppeth    down   before   me,"  —  verse  7. 
He  had  often  witnessed  the  supernatural  agitation  of  the  pool. 
He  had  often  seen  others  step  in  and  lose  their  maladies,  but 
had  been  the  subject  of  repeated  disappointments  and  blighted 
hopes.     Observe, 

II.  THE    IMPORTANT     QUESTION     PROPOSED    TO     HIM     BY    THE 

SAVIOR.  "  Wilt  thou  be  made  whole  ?  "  This  was  evidently  the 
man's  great  desire,  —  the  one  object  of  his  soul's  anxiety.  The 
Savior,  however,  probably  intended  to  excite  his  attention,  and 
to  draw  forth  his  hopes.  With  the  disease  of  sin,  there  is  often 
a  spirit  of  indifference  about  the  cure.  Many  do  not  even  be- 
lieve they  are  sick,  but  deliriously  exclaim  that  they  are  rich 
and  need  of  nothing,  while  their  true  state  is  disease,  wretched- 
ness and  misery. 

Ministers  are  sent  to  teach  men  their  morally  diseased  state, 
and  to  press  the  Savior's  question,  "  Wilt  thou  be  made  whole  ?  " 
The  willingness  of  the  sinner  to  be  saved,  is  the  first  step  in  his 
recovery.  Observe, 

III.  THE     MEBJIFUL    MANDATE      PRONOUNCED.       "  JeSUS     Saith 


144  SKETCHES  OF  SERMONS. 

unto  him,  Rise,  take  up  thy  bed,  and  walk,"  —  verse  8.  This 
command,  at  the  first  view,  seems  unreasonable  —  for  the  man 
was  infirm,  —  he  had  no  power  to  walk, — for  many  years  he 
could  not  even  rise  without  aid.  But  when  Christ  commands, 
Ke  gives  the  power  to  obey.  His  commands  and  promises  are 
inseparably  allied  with  each  other.  He  desires  the  willing- 
ness of  the  heart,  and  the  ability  to  perform  is  ever  afforded. 
When  Christ  spefts,  let  us  hearken.  When  he  commands, 
however  apparently  impossible,  in  faith  endeavor  to  obey,  and 
all  things  are  possible  to  him  that  believeth.  So  it  was  in  this 
case, —  the  man's  heart  joyously  leaped  at  the  Savior's  man- 
date,— and  the  result  was,  "And  immediately  the  man  was 
made  whole,  aft  took  up  his  bed  and  walked,"  —  verse  3. 

(1.)  Here  we  have  an  instantaneous  cure. 

(2.)  A  cure  effected  at  the  Savior's  bidding.  He  spake,  and 
it  was  done. 

(3.)  A  cure  full  of  mercy  and  compassion  to  the  sufferer. 

(4.)  A  cure  without  money  and  without  price. 

(5.)  A  cure  performed  in  public. 

(6.)  A  cure  indisputable.  For,  lo,  the  man  stands,  —  he 
walks,  —  he  bears  the  bed  or  pallet  on  which  he  had  lain.  We 
leave  the  cavillings  of  the  envious  Jews,  who  railed  at  the  mira- 
cle because  it  was  performed  on  the  Sabbath  day.  But  observe, 

IV.  THE  CAUTION  GIVEN  TO  THE  RESTORED  MAN.  Jesus  after- 
wards found  him  in  the  temple,  and  said  unto  him,  "  Behold, 
thou  art  made  whole :  sin  no  more,  lest  a  worse  thing  come  un- 
to thee," — verse  14.  It  is  reasonable  to  infer,  therefore,  that 
his  infirmity  had  been  the  direct  effect  of  his  sin.  How  many 
of  the  diseases  of  the  human  system  are  thus  self-procured, — 
the  immediate  result  of  dissipation  and  vice.  Of  this  the  man 
was  reminded,  and  a  holy,  circumspect  life  was  enjoined,  "  Sin 
no  more,"  dec.  How  needful  this  caution  to  every  converted 
sinner.  When  we  remember  the  remains  of  evil  within  the 
heart,  —  the  allurements  of  the  world  and  the  temptations  of 
Satan,  —  all  should  feel  the  force  of  the  admonition,  and  watch 


MIRACLES    OF    CHRIST.  145 

and  pray  that  they  enter  not  into  temptation.  The  healed  man 
departed,  no  doubt  humbly,  gratefully,  —  and  told  the  Jews  that 
it  was  Jesus  who  had  made  him  whole,  —  verse  15.  Let  every 
one  who  has  been  healed  of  the  malady  of  sin,  go  and  do  like- 
wise. Go  and  proclaim  to  others  the  wondrous  love  and  power 
of  the  Savior.  Let  not  shame,  nor  fear,  prevent  you  from  con- 
fessing and  recommending  Christ. 


THE  HEALING  OF  THE  NOBLEMAN'S  SON. 

"  So  Jesus  came  again  into  Cana  of  Galilee,  where  he  made  the  water  wine.  And 
there  was  a  certain  nobleman,  whose  son  was  sick  at  Capernaum.  When  he  heard  that 
Jesus  was  come  out  of  Judea  into  Galilee,  he  went  unto  him,  and  besought  him  that  he 
would  come  down,  and  heal  his  son:  for  he  was  at  the  point  of  death,"  &c. — John, 
4:46  —  54. 

NEITHER  rank  nor  age  is  exempt  from  the  common  calami- 
ties of  life.  Man  is  an  heir  of  trouble,  affliction,  and  death,  — 
and  in  these  the  distinctions  of  society  make  no  difference.  The 
poor  often  suppose  that  theirs  is  the  only  condition  of  sorrow, 
but  it  only  requires  a  little  examination  to  discover  that  men  of 
every  grade  are  born  to  trouble  even  as  the  sparks  fly  upward. 
We  see  these  sentiments  borne  out  in  the  narrative  selected  for 
our  present  meditation.  Among  the  various  applicants  to  Jesus 
for  relief,  is  the  distinguished  person  before  us.  In  general,  his 
followers  were  the  poor  and  unfortunate,  —  but  here  we  have  a 
person  of  rank  and  affluence  among  the  train  of  his  attendants. 
Observe, 

I.  THE    PERSON    OF    THE    APPLICANT. 

II.  THE    NATURE    OF    HIS    SUIT. 

III.  THE    TRIUMPHS    OF    HIS    FAITH. 
I.    THE    PERSON    OF    THE    APPLICANT. 

1.  His  rank.     A  certain  nobleman.     Supposed  to  be  connect* 
13 


146  SKETCHES    OF    SERMONS. 

ed  by  birth  with  Herod  Antipas.     His  residence  seems  to  have 
been  Capernaum. 

2.  His  affliction.     Was  of  a  relative  kind.     His  son   was 
sick.     Nigh  unto  death.     Most  probably  an  only  son.     How 
valuable  are  all  the  relationships  of  life.     Hence,  amid  the  bles- 
sings of  domestic  life,  we  should  rejoice  as  those  who  rejoice 
not     How  slender  is  the  tie  which  binds  us  to  the  objects  of  our 
warmest  affections. 

3.  His  extreme  solicitude.     Doubtless  all  that  wealth  could 
obtain,  or  human  aid  impart,  had  been  done.     But  the  disease 
yields  not,  but  rather  gains  strength.     The  child's   life  is  in  im- 
minent  peril.     He   knows   not  what  to  do,   but  at  length  he 
hastens  to  Christ.     The  distance  was  about  twenty  miles.     Ob 
serve, 

II.    THE    NATURE    OF    HIS    SUIT. 

1.  The  object  of  his  request.     This  is  the  recovery  of  his 
child.     He  sought  of  Jesus  that  he  would  "  heal  his  son,  for  he 
was  at  the  point  of  death,"  —  verse  47.     How  beautiful  is  nat- 
ural affection  !     Is  it  not  a  beam  reflected  from  the  goodness  of 
the  Parent  of  all  living  ? 

2.  He  seeks  that  Christ  would  come  down  and  heal  him.     He 
is  anxious  that  the  far-famed  physician  should  visit  the  dying 
patient.     While  the  scribes  and  pharisees  scorned  the  Redeemer, 
and  treated  him  with  rude  disdain,  this  nobleman  would  count 
himself  happy  in  being  favored  with  his  gracious  presence. 

3.  He  urges  his  plea  most  fervently.     "  And  besought  him," 
&c.     A  sense  of  misery  and  peril  always  makes  us  in  earnest. 
His  deepest  and  tenderest  emotions  were  concerned,  and  there- 
fore his  desires  were  presented  with  intensity  and  ardor.     Such 
should  be  all  our  petitions  to  the  Lord.     Not  that  he  requires 
them  to  induce  him  to  hear  and  bless  us.     But   because  his 
richest  blessings  would  not  be  prized,  unless  eagerly  sought  for. 
The  fervor  of  prayer  is  necessary  for  us,  and  not  for  God. 
Hence  it  is  the  fervent,  inwrought  prayer  of  the  righteous  which 
availeth  much.     Observe, 


MIRACLES    OF    CHRIST.  147 

III.  THE  TRIUMPHS  OF  HIS  FAITH.     His   faith   evidently  ac- 
tuated him, 

1.  In   undertaking   the  journey.     He  had  heard  of  Christ, 
perhaps  seen  those  on  whom  his  miraculous  power  had  been  ex- 
erted.    He  despairs  of  human  help,  but  yet  believes  that  the 
Messiah  could  restore  his  child.     Without  some  degree  of  faith, 
the  journey  would  not  have  been  undertaken.     We  see  his  faith, 

2.  In  the  prayer  he  addressed  to  Christ.     He  besought  him 
that  he  would  come  down  and  heal  his  son.     Here  is  no  doubt 
expressed.     He  neither  stumbles  at  his  want  of  power  or  willing- 
ness.    He  does  honor  to  both.     He  disputes  neither.     He  seems 
to  take  it  for  granted  that  he  could  do  it,  and  he  addresses  him 
as  if  he  believed, 

"  His  love  was  as  great  as  his  power, 
And  neither  knew  measuru  nor  end." 

3.  In  the  entreaty  he  further  urged.     Jesus  said,  "  Except  ye 
see  signs  and  wonders,  ye  will  not  believe,"  probably  intimating 
that  the  Jews  were  more  anxious  to  behold  his  wonderous  do- 
ings, than  to  hear  his    doctrine,  and  receive  the  truth   of  his 
kingdom.     Perhaps,  also,  intimating  that  the  nobleman  was  vast- 
ly more  concerned  to  have  the  miracle  of  healing  wrought,  than 
to  attend  to  the  great  themes  and  mysteries  of  the  kingdom  of 
heaven.     But  thus  indirectly  repulsed,  his  faith  reiterates  his 
plea,  — "  Sir,  come  down,  ere  my  child  die."     There  is  little 
hope  if  thy  power  is  not  at  once  exerted. 

"  Do  not  turn  away  thy  face, 
Mine  's  an  urgent,  pressing  case." 

We  see  the  power  of  his  faith, 

4.  In  the  gracious  answer  returned.     "  Jesus  saith  unto  him, 
go  thy  way :  thy  son  liveth."     And  it  is  further  added,  that  the 
nobleman  "  believed  the   word  that  Jesus  had  spoken,  and  he 
went  his  way,"  —  verse   50.     He  is   satisfied   with  the  reply. 
He  now  perceives  the  great  physician  can  heal  at  a  distance  as 
well  as  near.     He  feels  assured  that  his  child  is  spared,  there- 


148  SKETCHES    OF    SERMONS. 

fore,  with  triumphing  faith  and  joy  he  repairs  back  to  his  home. 
Before  he  arrives  at  his  dwelling,  his  servants  meet  him  with 
the  joyful  tidings,  "  Thy  son  liveth."  And  it  is  discovered  that 
the  fever  left  him,  at  the  very  hour  that  Jesus  had  spoken  the 
gracious  healing  word. 
Learn, 

1.  The  divine  power  of  the  Son  of  God.     Well  may  we  ex- 
claim, "  A   wonderful  method  of  healing  he  hath."     He   has 
power  over  all  sickness,  and  distance  affects  not  his  ability  to 
heal.     He  can  do  it  by  the  going  forth  of  his  will,  by  the  pro- 
nouncing of  his  word.     He  can  do  this  in  reference  to  all  the 
moral  maladies  of  the  soul. 

2.  The  necessity  and  the  importance  of  living,  vigorous  faith. 
Faith  brings  us  to   Christ.     I^aittt  giyes  tone    and    power    to 
our  pleadings.     Faith  lays  hold  of  Christ's  strength!     Extracts 
his  saving  virtue.     Faith  overcomes  all  obstacles,  levels  moun- 
tains, exalts  vallies, 

»  "  Laughs  at  impossibilities, 

And  cries  it  shall  be  done." 

3.  The  interest  we  should  take  in  the  well-being  of  our  chil- 
dren.    How  we  should  feel  for   them.     Desire    their    moral 
restoration  to  the  image  of  God.     Plead  with  the  Lord  for  them. 
Persevere  in  the   midst  of  discouragement,  and   cease  not  till 
Christ  saith,  "  Thy  son  liveth." 


\ 


MIRACLES    OF    CHRIST. 


THE  LEPER  CLEANSED. 


"  And  when  he  was  come  down  from  the  mountain,  great  multitudes  followed  him  : 
And,  behold,  there  came  a  leper  and  worshipped  him,  saying,  Loid,  if  thou  wilt,  thou 
canst  make  me  clean."  —  Matt.,  8,  1 — 4. 

JESUS  had  just  finished  his  inimitable  sermon  on  the  Mount. 
On  his  descent,  great  multitudes  followed  him.  Many  of 
these  probably  had  heard  the  wonderful  words  which  had  flowed 
from  his  lips.  Among  the  throng  who  surrounded  the  Savior, 
we  behold  one  who  was  a  striking  spectacle  of  affliction  and 
misery.  He  is  a  leper,  and  he  approaches  Christ  with  venera- 
ble awe  —  bows  before  him,  and  says,  "  Lord,  if  thou  wilt,  thou 
canst  make  me  clean."  To  this  appeal,  Jesus  immediately 
responded,  having  touched  him  with  his  hand,  "  I  will,  be  thou 
clean."  And  the  sacred  narrator  assures  us,  that  immediately 
his  leprosy  was  cleansed,  —  verse  3.  Observe, 

I.  IN  THIS  LEPER  A  STRIKING  REPRESENTATION  OF  THE  SIN- 
NER. Leprosy  is  one  of  the  most  fearful  maladies  to  which 
human  nature  can  he  incident.  But  in  all  its  worst  features  it 
only  faintly  points  out  the  true  nature  of  sin  — the  moral  leprosy 
of  the  heart. 

1.  Leprosy  dwells  in  the  corruption  and  impurity  of  the  blood. 
So  sin  in  the  moral  defilement  of  our  nature,  by  the  first  trans- 
gression.    Man's  nature  was  originally  holy  and  good — by  sin 
it  became  contaminated,  &c. 

2.  Leprosy  is  fearfully  contagious.     So  is  sin.     It  creates  an 
atmosphere  of  disease  and  death.     One  sinner  destroyeth  much 
good.     The  spirit  —  the  conversation,  and  the  actions  of  wicked 
men  are  all  fraught  with  contagious  evil. 

3.  Leprosy  is  of  a  spreading  nature.     So  is  sin  —  it  defileth 
the  whole  man.     It  affects  body,  soul,  and  spirit.     It  leaves  no 
faculty  or  power  unaffected.     "  From  the  crown  of  the   head 

13* 


150  SKETCHES  OF  SERMONS. 

to  the  sole  of  the  foot."     In  the  natural  man  there  is  no  sound- 
ness, &c. 

4.  JLcprosy  is  exceedingly  painful  and  loathsome.      So  is  sin. 
Its^^yjt  is  shame,  and  sorrow,  and  wretchedness.      "  The  way" 
of— transgressors   is  harcL"^    "  What  fruit    had  you  in   those 
things,"  &c.     Anxiety,  distraction  and  horror,  are  the  effects 
of  man's  naturally  diseased  state. 

5.  The  leprosy  is  incurable  by  human  agency.      God   under 
the  law,  prescribed  the  remedies  for  this  fearful  malady.      But 
it  is  evident  that  the  restoration  can  only  be  effected  by  the 
finger  of  God.     Such  also  is  the  case  with  respect  to  sin.     God 
alone  can  pardon,  and  renew,  and  sanctify  the  heart. 

"  In  vain  we  seek  for  peace  with  God, 

By  methods  of  our  own  ; 
Jesus!  there's  nothing  but  thy  blood, 
Can  bring  us  near  thy  throne." 

6.  The  leper  was  excluded  from  the  society  of  the  healthy  and 
pure.     Sin  excludes  from  communion  with  God,  and  his  people. 
It  casts  angets  out  of  heaven  —  our  first  parents  out  of  paradise. 
"  For  what  fellowship  hath  light  with  darkness,"  &c. 

7.  Uncured,  it  terminates  in  death.     This  is  James'  descrip- 
tion  of  sin  —  "Sin,  when  it  is  finished,. bringeth  forth  death." 
This  was  the  malady  of  the  wretched  man  who  applied  to  Jesus 
on  this  occasion ;  and  sin  is  the  moral  disease  of  human  nature. 
Notice, 

II.  THAT   CHRIST   is  ABLE  TO  CURE  BOTH  THE  LEPROSY  OF 

THE    BODY,    AND    THE    MORAL    DEFILEMENT    OF    THE    SOUL. 

(1.)  He  possgaspg  g11  p"wg>r)  both  in  heaven  and  on  earth. 

(2.)  He  did  cure  both  frequently,  in  the  day  of  his  flesh. 

(3.)  He  came  into  our  world  especially  to  do  this. 

(4.)  He  does  this  by  his  all-gracious  word.  He  speaks,  and  it 
is  effected.  He  sent  his  word  and  healed  them. 

(5.)  His  precious  blood  is  the  fountain  for  sin  and  uncleanli- 
ness.  "  It  cleanseth  from  all  sin."  "  He  is  able  to  save  to  the 
uttermost,  all  that  came  unto  God  by  him."  No  case  too  deep- 


MIRACLES    OF    CHRIST.  15] 

seated  and  inveterate  —  none  too  protracted  and  universal  for 
his  skill  and  efficacy. 

III.  THAT   APPLICATION    TO   CHRIST    is   NECESSARY,  TO  SE- 
CURE  THE   REMOVAL    OF    OTTR    MALADIES.. 

Hence  this  leper  came  to  Christ  —  worshipped  him  —  ad- 
dressed him  in  earnest  supplication,  and  exercised  faith  in  his 
ability  to  restore  him.  Here  is  beautifully  portrayed  the  accept- 
ble  manner  of  the  sinner's  access  to  Jesus. 

1.  He  came  to  Christ.     To  this,  Christ  invites  the  weary  and 
afflicted  sinner.     "Come  unto  me,"  &c.     Matt.,  11  :  28.     He 
is  revealed  in  the  gospel,  that  we  may  come  to  him.     He  urgeth 
our  return  toihim,  j'  Come-  now.  and  let  us  reason  together,  &c. 

2.  He   worshipped    Cnrisff.  '    Gfave   him  reverent   homage. 
Called  him  Lord,  &c.,  —  verse  2.     Such   are  the  feelings  we 
must  cherish  in  drawing  near  to  the  Savior.     His  divine  nature, 
and  supreme  gtory  and"  dominion,  entitle  him  to  our  profoundest 
reverence,  and  most  sacred  veneration  and   fear.     Besides,  we 
are  sinners.     Creatures  of  the  dust.     Unclean,  &c. 

3.  He  addressed   him  in  earnest  supplication.     He  felt  his 
misery,  and  earnestly  desired  relief.     When  this  feeling  is  ex- 
perienced, the  soul  will  long  for  help,  and  the  prayer  will  be 
both  contrite,  and  fervent,  and  sincere.     It  is  our  great  privilege 
to  tell  our  sorrows — confess  our  sins,  and  seek  the  gracious 
help  of  Jesus. 

4.  He  exercised  faith  in  his  ability  to  heal  him.      "  If  thou 
wilt,  thou  canst  make  me  clean,"  —  verse  2.     Oirrjfljth  must 
rest  on  Christ's  all-sufficient  power.      That  he  has  power  on 
earth  to  forgive  sins.     We  can  do  more  —  we  can  rest  on  his 
own  assuranceTThat  he  is  as  willing,  as  he  is  able.     That  he 
wants  to  save  —  desirous  to  save,  and  will  in  no  case  cast  out 
the  applicant  who  comes  in  faith,  and  seeks  his  mercy. 

IV.  THAT  BELIEVING  APPLICATION  WILL  ASSUREDLY  BE  EF- 
FECTUAL.    Hence   in   this   case,  the  Savior  touched  the   poor 
leper,   and  pronounced   him   clean.     And  at  once  the  leprosy 
was  cleansed,  —  verse  3.     This  is  the  unvarying  experience  of 


152  SKETCHES    OF    SERMONS. 

'every  penitent  believer  that  ever  came  to  Christ. 
Christ,  in  every  instance,  secures  the  desired  help,  and. obtains--- 
the_lpnged-for  salvation.  Not  one  ever  came  and  believed  in 
vain.  The  word,  the  oath,  and  hence  also  the  glory  of  God  are 
-  concerned  in  the  saving  of  the  humble  trusting  soul,  that  pleads 
for  mercy.  Jesus  directed  "the  recovered  leper  to  "  go  to  the 
priest,  and  offer  the  gift  that  Moses  commanded  for  a  testimony 
unto  them."  By  this  the  priest  would  see  the  miracle  which 
had  been  performed.  By  this  his  cure  would  be  officially  rati- 
fied. In  this  way  he  was  gratefully  to  honor  God.  Let  the 
restored  sinner  go  and  tell  the  congregation  the  great  things  the 
Lord  hath  done  for  his  soul.  Unite  himself  in  fellowship  with 
God's  people.  And  cherish  a  grateful  sense  of  the  Lord's  good- 
ness and  mercy  to  his  soul.  Forget  it  not,  that  Christ  alone 
cleanses  from  the  defilement  of  sin  ;  and  that  faith  is  essential 
to  the  enjoyment  of  his  saving  favor. 


THE   RESTORED   DEMONIACS. 


"  And  when  be  wag  come  to  the  other  side  into  the  country  of  the  Gcrgeaeno?, 
theru  mot  him  two  possessed  with  devils,  cumins;  out  of  the  tombs,  exceeding  fierce,  BO 
that  no  man  might  pass  by  that  way  :  And  behold,  they  cried  out,  saying,  What  have  we 
to  do  with  thee,  Jesus,  tliou  Son  of  God  I  art  thou  come  hither  to  torment  us  before  the 
time,"  &c.  —  Jtfott.,8:  28  —  34. 

IT  is  truly  affecting  to  contemplate  the  ravages  made  by  sin 
in  our  world.  What  a  troop  of  diseases  affect  the  body  !  What 
a  host  of  maladies  and  griefs  distract  the  mind  !  The  world  is 
truly  a  valley  of  tears  —  a  region  of  sorrow  —  a  howling  wil- 
derness. Everywhere  is  presented  to  us  the  effects  of  moral 
evil.  Everywhere  confusion,  sorrow,  and  wretchedness  pre- 
vail. During  the  days  of  Christ's  sojourning  upon  earth,  wo 


MIRACLES    OF    CHRIST.  153 

often  meet  with  a  concentration  of  evils,  afflicting  the  same  in- 
dividual. This  is  particularly  true  of  those  who  were  possessed 
of  devils.  Read  the  history  of  anguish  and  suffering,  in  the 
case  of  the  child  possessed  with  a  dumb  devil.  This  is  also 
strikingly  verified* in  the  cases  introduced  to  us  in  the  text. 
Christ  had  just  been  hushing  the  raging  tempest  on  the  sea  of 
Tiberias,  into  a  calm  ;  but  no  sooner  does  he  land,  than  he 
meets  with  two  unhappy  men,  who  were  fearfully  possessed 
with  devils.  Their  condition  appeared  miserable  in  the  ex- 
treme ;  but  happy  for  them,  they  excited  the  compassion  of  the 
Savior,  and  became  the  joyous  subjects  of  his  restoring  power. 

I.  OBSERVE  THE  DESCRIPTION  GIVEN  OF  THEIR  MISERABLE 
CONDITION. 

1.  Then  were  under  the  direct  control  of  evil  spirits.     "Pos- 
sessed   with  devils."     Entirely  subject  to   the    power  of  evil 
agency.     And  not  as  some  others,  under  the  control  of  one,  but 
of  many  "  devils."     It  would  appear  that  one  of  these  men  is  the 
same  described  by  the  other  evangelists,  who  was  possessed  by 
a  legion.     Mark,  5  :    9. 

All  unconverted  men  are  influenced  and  controlled  by  the 
spirit  of  Satan.  He  dwelleth  in  the  carnal  heart,  and  rules  in 
the  children  of  disobedience.  Often  too  they  are  influenced  by 
many  evil  influences  —  as  pride,  worldliness,  sensuality,  un- 
belief, &c.,  &c.  What  a  debased,  wretched  condition  this  is. 

2.  They   were   under   the  influence   of  violent  and   terrific 
phrenzy.     Madness   fired  their  souls.     So  it  is  written  —  they 
were  exceedingly  fierce.      Not  under  the  rule  of  reason,  but 
impelled  by  violent  passion.     Not  regulated  by  a  good  under- 
standing and-  sound  judgment,  but  by  the  excited   impulses  of 
a  disordered  nature.     Such  is  the  true  state  of  wicked  men.    In 
them    reason  is  dethroned,  and  passion   impels  them  in  their 
varied  courses  of  infatuated  transgression. 

3.  They  were  dangerous  to  others.     "  So  that  no  man  might 
pass  by  that  way,"  —  verse  28.      How  true  of  those  who  give 
themselves  to  work  iniquity.     How  they  imperil  the  best  inter- 


154  SKETCHES  OF  SERMONS. 

ests  of  their  friends,  and  kindred,  and  shopmates,  and  compan- 
ions. How  they  pollute  and  injure  society.  What  acts  of 
wrong  and  violence  men  perpetrate  on  their  fellow-men.  How 
especially  true  of  the  assassin,  the  duellist  —  the  ambitious  war- 
rior, and  the  murderer.  Observe,  w 

4.  They  had  their  abode  among  the  dead.  Hence  these  de 
moniacs  dwelt  among  the  tombs,  —  verse  28.  Every  sinner  i- 
dead  while  he  liveth.  He  moves  and  acts  in  the  region  of  death 
and  his  paths  are  the  broad  downward  way  of  death  and  des 
truction.  The  other  evangelists  add,  that  no  man  could  tamt 
them.  That  however  bound,  they  burst  their  bonds-  asunder 
Men  have  attempted  to  renew  human  nature  by  legislative 
enactments  —  by  education  —  by  the  influence  of  art,  and  sci- 
ence, and  literature  ;  but  all  necessarily  fail  to  subdue  the  pow- 
er of  inward  evil,  or  to  cast  Satan  from  the  throne  of  the  human 
heart.  Observe, 

II.    THE    HOMAGE    THE    EVIL  SPIRITS  PAID  TO  CHRIST.       HenCC 

it  is  recorded  that  Christ  met  these  unhappy  men,  and  it  is  wor- 
thy of  note,  that  the  spirits  which  held  them  in  this  galling 
bondage, 

1.  Recognized  the  Redeemer.     Hence  they  gave  him  his  true 
title,  "Jesus   thou   Son  of  the  Most  High  God,"  —  verse   29. 
How  true  the  declaration  of  the  apostle,  "  The   devils,   also, 
be44exfi_and_tremble."     They  saw  in  ChrisT~th~eTong  promised 
Savior,  the  Son  of  God,  who  should  jestroy  the  works  of  the 
de.yil. 

2.  They  deprecated   his  interference.     Hence  they  cried  — 
4<  What  have  «^  tn  Hn  wfrh  thee."     This  truly  indicated  their 
rebellious  nature.     We  have  thrown  "fl"  fhy   authority.     We 
glory  in  OIK  disobedience.     We  delight  in  iniquity.     Besides,  it 
niighT  include  the  idea,  that  they  had  no  place  in  his  merciful 
mediation.     No  interest  in  his  work  of  atonement  and  reconcil- 
iation.    Not  encircled  in  the  provisions  of  salvation. 

3.  They  dreaded  his  displeasure.     "  Art  thou  come  hither  to 
torment  us  before  the  time."     Here  is  a  recognition  of  Christ's 


MIRACLES    CF    CHRIST.  155 

y —  his  judicial  power,  &c.  Here  is  a  recognition  of 
the  law  of  retribution.  Here  is  a  deep-seated  alarm  as  to  a 
certain  period  of  future  punishment.  They  admit  a  time  of 
torment,  but  aver,  that  the  period  had  not  yet  arrived. 

4.  They  seek  for  admission  into  the  herd  of  swine.  They 
saw  and  felt  they  could  not  retain  their  present  dwelling  in  the 
miserable  demoniacs,  so  they  seek  to  possess  the  swine  feeding 
at  a  distance.  Probably  they  knew  that  by  the  destruction  of 
these,  the  people  would  become  incensed  against  the  Savior. 
Jesus,  however,  gives  consent.  He  suffered  them,  and  they 
escape  from  the  men,  and  enter  the  swine.  The  sequel  is  well 
known.  The  swine,  under  the  fierce  influence  of  these  devils, 
ran  violently  down  a  steep  place  into  the  sea,  and  perished  in 
the  waters,  —  verse  32.  Observe, 

III.  THE  CONDUCT  OF  THE  GADARENES.  ftOn  the  destruction 
of  the  swine,  the  swineherds  fled  into  the  city,  and  reported  all 
that  had  taken  place, — verse  33.  They  related  how  that  the 
miserable  men  were  restored ;  but  that  the  fierce  spirits  had  en- 
tered the  swine,  and  effected  their  utter  destruction.  On  this 
"  the  whole  city  cam£  and  met  Jesus."  Surely,  to  behold  him 
—  to  admire  —  to  adore  —  to  praise  him !  No  ;  but  to  beseech 
Him  that  he  would  depart  out  of  their  coasts,  —  verse  34.  Ob- 
serve, 

1.  They  preferred  their  swine  to  the  happiness  of  their  fellow 
creatures.     Instead  of  rejoicing  in  the  deliverence  of  their  fel- 
low-men from  satanic  power  and  misery,  they  grieve   over  the 
loss  of  their  filthy  swine. 

2.  They  preferred  their  swine  to  the  presence  and  blessings 
of  Christ.^  Jesus,  the  healer  of  htmran  diseases  —  the  world's 
philanthropist  —  man's   Savior,   was   among   them ;    but   their 
sordid  minds  prefer  the  swine,  even  to  the  Lord  of  life  and 
glory.     What  a  true  picture  of  the  infatuated  influenceg^ofLsin  ! 
How  appropriate_lo-J»©ft-who  •  prefer  their  iniquities  to  Christ. 
The  wrathjul__manhis  revenge.     The  arrogant  man  his  pride. 
The  drunkenrnan  his  cups."  The  sordicf  man  his  wealth.     The 


156  SKETCHES    OF    SERMONS. 

sensuai  man  his  haunts.  And  each  man  his  selfish  ends,  and 
his  evil  desires.  Christ  took  them  at  their  word,  and  he  entered 
into  a  ship,  and  passed  over  and  came  into  his  own  city  —  chap. 
9:  1. 

The  restored  demoniacs  are  seen  clothed,  and  in  their  right 
mind,  sitting  at  the  feet  of  Jesus.  They  seek  to  go  with  Christ, 
to  be  near  their  deliverer ;  but  are  sent  to  shew  their  friends 
what  great  things  God  had  done  for  them. 

Learn, 

1.  The  fearful  tendency  of  sin.     To  enfetter,  to  infatuate, 
and  to  destroy. 

2.  The  gracious  power  of  Jesus.     To  rescue,  and  to  sase. 


THE   TWO   BLIND  MEN. 

"  And  as  they  departed  from  Jericho,  a  great  multitude  foltowcd  him.  And,  behold,  two 
blind  men  sitting  by  the  way  8ide,  when  they  heard  that  Jesus  passed  by,  cried  out,  snying, 
Have  mercy  OQ  us,  O  Lord,  Oum  Son  of  David,"  Sic.  — Matt.,  20:  29  —  34. 

WHEREVER  Jesus  went,  he  bore  with  him  both  the  ability  and 
desire  to  do  good  to  the  children  of  sorrow  and  affliction. 
Like  the  good  shepherd,  he  was  ever  seeking  the  wandering 
sheep.  He  was  emphatically  the  minister  of  the  poor,  and  the 
friend  of  the  wretched.  Wherever  distress  and  anguish  were 
presented  to  his  eye,  or  assailed  his  ear,  his  generous  bosom 
heaved  with  goodness,  and  his  sacred  hands  distributed  abroad 
the  blessings  of  his  grace.  And  it  made  no  difference  what 
was  the  character  of  the  malady  to  be  removed,  or  the  blessing 
to  be  imparted.  Fevers,  dropsies,  palsies,  demoniacal  posses- 
sions, were  all  alike  to  him.  By  his  energetic  voice,  afflictions 
and  diseases  of  every  kind  were  exiled,  and  blessings  of  every 
variety  were  bestowed.  Our  present  subjec*.  relates  to  the 


MIRACLES    OF    CHRIST.  157 

miracle  wrought  on  behalf  of  two  blind  men  who  sat  by  the 
wayside  near  unto  Jericho,  begging.  Jesus  having  to  pass  that 
way,  the  beggars  lifted  up  their  voice  and  entreated  his  mercy. 
To  their  supplications  he  lent  a  ready  ear,  and  in  the  fulness 
of  his  compassion  he  granted  them  the  desire  of  their  hearts. 
Observe, 

I.  THE    CONDITION    OF    THESE    MEN. 

II.  THEIR  APPLICATION  TO  CHRIST.     And, 

III.  THE  CURE  WHICH  HE  WROUGHT  ON  THEM.     Observe, 

I.  THE  CONDITION  OF  THESE  MEN.  Two  words  fully  express 
their  state. 

1.  They  were  Hind.  Deprived  of  the  unspeakable,  precious 
blessing  of  sight.  A  calamity  which  none  can  duly  understand, 
but  those  who  are  the  unhappy  subjects  of  it.  Many  of  the 
joys  and  pleasures  of  life  are  received  through  the  medium  of 
the  eyes.  The  works  of  God  are  an  unknown  blank  to  the 
blind.  The  face  of  nature,  and  the  countenance  of  friends, 
impart  no  thrill  of  gladness  to  the  blind.  The  luxury  of  books, 
are  not  within  the  province  of  the  blind.  Ah,  sad  deprivation 
—  mournful  state !  Yet  spiritual  blindness  is  the  greater 
calamity  of  the  two.  And  this  is  the  condition  of  all  unregen- 
erated  persons.  One  of  the  characteristics  of  the  sinner  is, 
that  he  is  "  blind."  That  he  is  a  child  of  the  night  and  of  dark- 
ness. He  beholds  nothing  glorious  in  ,  the  divine  character, 
works,  or  word.  He  sees  no  beauty  in  the  kingdom  of  grace. 
Ignorant  of  himself — of  the  Savior, —  and  of  the  way  of 
peace.  These  men  were  not  only  blind,  but  — 

^  Indigent.  Poverty  is  often  the  lot  of  the  bliad.  Hence, 
these  two  men  depended  for  their  subsistence  on  the  precarious 
alms  of  the  people  who  passed  by  the  place  where  they  sat  beg- 
ging. Spiritual  poverty  is  the  condition  of  all  who  have  not 
obtained  tfuTpearl  o£_gregt  price.  They~may  Tancy  themselves 
rich"  and  increased  in  goods,  and  that  they  stand  in  need  of 
nothing:  but  the  truth  is,  they  are  poor,  and  wretched,  and 
naked.  In  fact,  their  misery  is  such,  that  they  are  ready  to 
14  ~-— - 


158  SKETCHES    OF     SERMONS. 

perjsk .    Like  the  famishing  prodigal  who  exclaimed,  "  I  perish 
witnhunger."     Notice, 

II.  THEIR  APPLICATION  TO  CHRIST.  Here  several  things  de- 
serve particular  notice. 

1.  The  Savior's  opportune  visit.     He  passed  by  where  they 
sat,  or  they  might  have  lived  and  died  in  their  blindness.     They 
sought  not  Christ,  but  he  came  near  to  them.     Just  so  in  refer- 
ence to  Christ  and  the  gospel.     Jesus  comes  into  our  world  to 
save  sinners.     He  seeks  the  perishing  sinner.     We  are  found 
of  Christ,  and  not  Christ  of  us.     There  was, 

2.  The  announcement  of  His  approach.     "  They  heard  that 
Jesus  passed    by."     Doubtless  of  Christ,  and  his   fame,   they 
had  often  heard  before.     But  now  he  was  near  to  them,  and 
this  was  the  crisis  of  hope  to  those  afflicted   men.     The  gospel 
proclaims  to  sinners,  that  Christ  the  Savior  is  near  to  them.     In 
his  humanity  he  is  their  brother,  and  in  his  divinity  he  is  not 
far  from  any  who  seek   his  grace  and  desire  salvation.     See 
Rom.  10  :  8  —  15. 

3.  The  petition  they  presented. 

(1.)  It  was  a  plfiiLJpr  mercy.  They  did  not  claim  the 
Savior's  gracious  interference. 

(2.)  It  was  a  plea  for  themselves.  The  removal  of  their  own 
misery. 

(3.)  It  was  a  piea__of_jaith.  They  houoreiLXlhrist  as  the 
Messiahj  the  Son  of  God. 

(4.)  It  was  most  earnest  and  importunate.  In  all  these 
features,  the  prayers  of  the  penitent  sinner  should  resemble 
those  of  the  blind  men.  Notice, 

4.  The  difficulties  they  met  with.     "  The  multitude  rebuked 
them,  because  they  should  hold  their  peace."     How  inconsider- 
ate and  cruel !     How  unfeeling  and  base  !     They  ought  rather 
to  have  felt  and  sympathized  with  them,  and  then  joined  in  their 
prayer.     Sin  has  transformed  man's  heart  into  coldness  and 
stone.     It  has  frozen  up  the  best  emotions  of  the  soul.     Sinners 
seeking  the  Savior  will  often  meet  with  similar  difficulties.     The 


MIRACLES    OF    CHRIST.  159 

world  will  cry  to  them  to  hold  their  peace.  Cold  and  formal 
professors  will  do  the  same,  and  often  friends  and  kindred,  who 
see  no  beauty  in  piety,  nor  necessity  for  spiritual  anxiety,  will 
do  their  utmost  to  hinder  them  in  their  fervent  efforts  to  obtain 
the  mercy  of  Christ.  But  they  cried  the  more.  They  reit- 
erated their  earnest  plea,  and  did  not  present  it  in  vain.  For 
observe, 

HI.  THE  CURE  WHICH  CHRIST  WROUGHT  ON  THEM. 

1.  Their  cry  arrested  the  Redeemer  on  the  way.     "  And  Jesus 
stood  still."      He  could  not  pass  on.    The  prayer  of  the  wretch- 
ed held  him  to  the  spot.     He  stood  to  contemplate  their  misery. 
He  stood  to  listen  to  their  cry.     He  stood  to  pity  their  state. 

2.  He  kindly  inquired  as  to  their  desire.     "  What  will  ye 
that  I  shall  do  unto  you  ?  "  —  verse  32.     They  reply,  "  that  our 
eyes  may  be  opened,"  —  verse  33.     O  yes,  this  was  their  one 
misery,  and  the  removal  of  this,  their  one  desire.     Hope  would 
now  begin  to  dawn  upon  them.     Already  was  the  day  breaking. 

3.  He  compassionately  granted  their  request.     "  He  touched 
their  eyes."     And  instantly  light  breaks  in  upon  them.     And 
now  behold  they  see.     Maj-vejlaus-touch  —  most  wondrous  act ! 
It  is  added  that  "  they  followed  Christ,"  —  verse  34.     Doubtless 
ni|t  nf  lnvf>  and    gratitude.     To  extol  him,    and  celebrate  his 
praise.     We  would  fain  conclude,  that  the  eyes  of  their  under- 
standing were  also  opened,  and  that  they  became  his  disciple? 
indeed  and  of  a  truth.     All  sinners  sensible  of  their  blindness 
and  misery,  may  thus  hopefully  apply  to  the  Savior.     "  Who- 
soever c^lkdlL-Upon  the  name  of  the  Lord  shall  belayed." 
Have  you  felt  the  evil  of  your  natural  state  ?     Have  ytru  eduieMlly 
sought  the  Redeemer  ?     Have  you,  in  the  midst  of  affliction, 
cried  the  more  ?     Have  you  obtained  you  suit  ?     Mark,  none 
but  Christ  can  open  the  eyes  of  the  mind,  or  convey  peace  and 
salvation  to  the  soul. 


160  SKETCHES    OF    SERMONS. 


THE   DUMB    SPIRIT   CAST   OUT. 


"  Ai  they  went  out,  behold,  they  brought  to  him  a  dumb  man  possessed  with  a  devil. 
And  when  the  devil  was  cast  out,  the  dumb  spake  ;  and  the  multitudes  marvelled,  laying, 
It  was  never  so  teen  in  Israel. "  —  Matt.,  9 :  32  —  33. 

IT  would  appear  that  the  person  on  whom  this  miracle  was 
wrought  was  not  one  deaf,  and  therefore  dumb  by  nature  from 
his  birth,  but  one  whose  speech  was  prevented  by  an  evil  spirit 
dwelling  in  him.  In  some  of  the  cases  of  persons  possessed  of 
devils,  they  were  excited  to  violent  ravings,  and  became  danger- 
ous to  those  around  them.  In  other  cases  they  appeared  to  have 
been  deprived  of  the  use  of  their  limbs  —  while  in  others,  as  in 
this  case,  the  organs  of  hearing  or  speaking  only,  were  affect- 
ed. It  is  obvious,  that  this  must  have  been  a  great  calamity, 
inflicting  extreme  wretchedness  both  on  the  sufferer  and  his 
friends.  And  humanly  speaking,  the  case  was  hopeless.  For 
by  what  earthly  instrumentality  could  the  demon  be  expelled, 
and  his  miserable  victim  be  rescued  from  his  grasp  ?  Jesus, 
however,  came  expressly  to  free  men  from  Satan's  galling  yoke, 
and  to  open  the  prison  door  to  such  as  were  bound.  We  see 
this  beautifully  exemplified  in  the  case  of  the  man  before  us. 
Observe  his  malady  —  his  introduction  to  Christ  —  and  the  de- 
liverance effected.  Notice, 

I.  His  MALADY.  "  He  was  a  dumb  man  possessed  with  a 
devil,"  —  verse  32.  As  we  consider  his  dumbness  to  have 
arisen  from  the  power  of  the  evil  spirit,  let  us  advert, 

1.  To  the  spirit  that  dwelt  in  him.  An  evil  spirit  had 
possession  of  his  mind  and  body.  He  was  the  miserable  victim 
of  Satanic  agency  and  power.  A  striking  representation  of  the 
human  heart  subject  to  the  wicked  control  of  Satan.  And  let  it  be 
remembered  that  all  men  are  either  under  the  dominion  of  God  or 
of  the  devil.  Every  heart  is  the  throne  of  the  Holy  Spirit,  or  of 


MIRACLES    OF    CHRIST.  161 

the  spirit  of  evil.  And  in  all  unrenewed,  unbe';eving  souls, 
Satan  has  his  seat.  He  dwells  in  them.  He  bids  them  go  and 
they  go,  and  come  and  they  come,  and  do  this  or  tha.  and  they 
do  it.  His  yoke  he  places  on  their  neck,  and  his  fette-s  and 
manacles  on  their  faculties  and  powers.  How  debased  igno- 
minious, and  wretched,  is  such  a  state  ? 

2.  He  was  dumb.  The  power  of  speech  is  one  of  the  dis- 
tinguishing features  of  human  beings.  Doubtless  the  inferuv 
creatures  can  convey  their  desires,  &c.,  to  their  own  specie? 
But  it  is  reserved  for  man  to  possess  the  high  endowment  of 
speech,  to  enjoy  the  blessing  of  conversation.  Thus  reason 
sheds  abroad  her  light.  Thus  mind  has  intercourse  with  mind. 
And  thus  heart  enjoys  delightful  communion  with  kindred  hearts. 
Happy  when  the  power  of  speech  is  under  the  rule  of  enlight- 
ened reason,  and  happier  still  when  the  conversation  is  always 
seasoned  with  grace.  But  there  is  a  spiritual  dumbness,  as  well 
as  that  which  applies  to  the  organs  of  natural  speech.  This 
is  true, 

(1.)  Of  those  who  disregard  the  divine  works  and  word. 
Who  never  speak  of  God.  Of  his  character,  works,  or  ways. 
They  are  silent  concerning  the  divine  attributes  and  glory. 

(2.)  Of  those  who  never  pray.  Who  never  speak  to  God  in 
supplication  and  intercession:  Strangers  to  the  language  of  de- 
votion. 

(3.)  Of  those  who  never  speak  for  God.  By  extolling  his 
goodness,  or  celebrating  his  mercy.  How  many,  in  all  these 
respects,  are  possessed  with  a  dumb  devil.  But  observe, 

II.  HE  WAS  INTRODUCED  TO  CHRIST.  "  They  brought  him  " 
to  Jesus.  Here  was  consideration,  kindness,  true  compassion. 
Doubtless  they  commisserated  the  man,  and  had  faith  in  the 
Savior.  The  great  work  devolving  on  the  members  of  the 
church  of  Christ,  is  to  bring  men  to  him.  It  is  theirs  to  feel  for 
the  wretched  and  the  perishing,  who  are  without  God  and  with- 
out hope  in  the  world.  They  can  well  feel  and  compassionate 
14* 


162  SKETCHES  OF  SERMONS. 

their  state,  when  they  remember  their  own  former  miserable 
condition.  They  know  the  power  and  preciousness  of  Christ. 
His  ability  and  willingness  to  save.  On  them  therefore  it  de- 
volves to  employ  their  talents  and  influence  in  bringing  souls  to 
the  Redeemer. 

(1.)  Parents  should  labor  to  do  this  with  their  children. 

(2.)  Teachers  with  their  juvenile  charge. 

(3.)  Christians  with  all  their  friends.  This  is  the  truest 
benevolence,  the  most  noble  and  Godlike  charity  to  others. 
This  man  was  brought  to  Christ,  into  the  immediate  presence 
of  him  before  whom  devils  feared  and  trembled.  Observe, 

III.  THE  DELIVERANCE  EFFECTED.  The  details  of  the  cure 
are  not  presented.  The  processes  not  given.  But  it  is  clear 
that  the  devil  was  cast  out,  &c. 

1.  The  man   was   dispossessed.     The   malevolent  intruding 
spirit  was  cast  out.     Probably  by  the  mere  bidding  of  the  Sa- 
vior.    Hence  the  poet  rapturously  sings, 

"  Jesus  the  name  high  over  all, 

In  hell,  or  earth,  or  sky : 

Angela  and  men  before  it  fall, 

And  devils  (bar  and  fly." 

Thus  Christ  also  by  his  converting  grace  delivers  men  from 
the  power  of  the  devil  and  from  the  dominion  of  sin. 

2.  His  mouth  was  opened.      He  now  "  spoke."     The  cause 
was  removed  and  the  evil  effect  ceased.     Would  he  not  speak 
gratefully   and  joyously !      Would   he  not   exult  and   glorify 
Christ !     Would  he  not 

"  Tell  to  those  around, 
What  a  dear  Savior  he  had  found." 

Grace  opens  the  mouth  in  thanksgiving  and  praise.  "  He 
hath  put,"  says  the  psalmist,  "  A  new  song  into  my  mouth," 
"  even  praise  to  our  God,"  —  Psalm  40 :  3.  "I  will  praise 


MIRACLES    OF    CHEIST.  163 

thee  :  for  though  thou  wast  angry  with  me,  thine  anger  is  turned 
away  :  and  behold  thou  comfortedst  me,"  —  Isaiah,  12 :   1. 
Learn, 

1.  The  malevolence  and  power  of  the  prince  of  darkness. 

2.  The  misery  of  human  nature  through  the  entrance  of  sin 
into  our  world. 

3.  The  grace  and  efficacy  of  the  Lord  Jesus. 

4.  Our  duty  to  those  who  are  far  from  Christ,  and  ignorant 
of  his  favor  and  love. 

5.  The  glory  which  redounds  to  Christ  from  his  wondrous 
doings,  —  verse  33. 


THE  EXPULSION    OF    THE    UNCLEAN    SPIRIT. 


"  And  in  the  synagogue  there  was  a  man,  who  had  a  spirit  of  an  unclean  devil,  and 
cried  out  with  a  loud  voice,  saying,  Let  it?  alone  :  what  have  we  to  do  with  thee,  thou 
Jesus  of  Nazareth .'  art  thou  come  to  destroy  us  ?  I  know  thee  who  thou  art :  the  Holy 
One  of  God,"  ic.  — Z.u*c,  4:  33—37. 

ON  a  variety  of  occasions  the  Redeemer  manifested  his 
divine  power  over  evil  spirits  who  possessed  the  bodies  and  souls 
of  men.  On  several  of  these  occasions  the  Savior  conversed 
with  the  evil  spirits  he  expelled,  which  completely  overthrows 
the  hypothesis  that  the  persons  were  merely  afflicted  with  dis- 
eases which  deranged  the  mind,  and  that  the  representations  of 
their  having  evil  spirits  were  only  given  in  accordance  with  the 
superstitions  of  the  age.  It  seems  too,  that  the  spirits  invariably 
recognized  the  person  of  Christ,  and  confessed  his  divinity  and 
power.  On  this  occasion  Jesus  met  with  the  unhappy  man  in 
the  synagogue,  and  we  are  directed, 

I.  To  THE  CONFESSION  THE  UNCLEAN  SPIRIT  MADE  CONCERN- 
ING THE  REDEEMER.  He  spake  and  said,  "  I  know  thee  who 


164  SKETCHES    OF    SERMONS. 

thou  art,  the  Holy  One  of  God,"  —  verse  34.  Here  Christ's 
righteousness  and  purity  are  admitted.  So  far  from  treating 
him  as  an  impostor,  or  being  in  league  with  Belzebub,  they, 

1.  Declare  "  He  is  the  Holy  One  of  God." 
(1.)  "God's  Son  —  God's  servant,"  —  verse 34. 
(2.)  Having  God's  holy  nature  and  attributes. 

(3.)  Formed  as  to  his  manhood,  by  the  overshadowing  of  the 
Holy  Ghost. 

(4.)  Coming  into  the  world  to  exhibit  in  all  its  complete  ex- 
cellency, God's  holy  law. 

(5.)  On  the  holy  mission  of  redeeming  men  from  sin,  and 
bringing  them  to  the  blessedness  of  personal  holiness. 

(6.)  In  the  world  for  the  express  purpose  of  setting  up  a 
holy  kingdom  —  a  kingdom  of  righteousness,  peace,  and  joy  in 
the  Holy  Ghost.  How  numerous  the  testimonies  to  Christ's 
holiness.  The  testimony  of  the  Father  in  the  voice  which  spake 
from  heaven.  The  testimony  of  Pilate.  The  testimony  of 
Judas.  The  testimony  of  devils — all  unite  in  exhibiting  the 
Savior  as  holy,  harmless,  and  undefiled.  This  confession 
was, 

2.  Bold  and  public.     "  Cried  with  a  loud  voice."     So  that 
all  around  might  hear  the  testimony  given.     And  it  was  most 
explicit.     "  I  know  thee  who  thou  art,"  —  verse  34.     Observe, 

3.  It  was  deprecatory.     "  Let  us  alone  :  what  have  we  to  do 
with  thee,"  &c.  —  verse  34.     Mark  (c.  1  :  24,)  adds,  that  the 
spirit  also  said,  "  Art  thou  come  to  destroy  us  ?  "     Here  was 
the   language  of  dread,  —  of  guilty  shame.     They  knew  that 
their  time  was  limited,  that  their  power  was  circumscribed,  and 
that  their  hellish  rule  and  dominion  was  to  be  overthrown  by  the 
Son  of  God.     All  this  is  clearly  implied  in  the  deprecatory  ap- 
peal of  the  unclean  spirit.     Observe, 

II.  THE  COURSE  THE  REDEEMER  ADOPTED. 

1.  He  rebuked  the  unclean  spirit.  "  Jesus  rebuked  him, 
saying,  Hold  thy  peace,"  —  verse  35.  He  thus  exercised  his 
authority  over  the  spirits  of  the  unseen  world.  He  silences  his 


MIRACLES    OF    CHRIST.  165 

speech  though  it  confessed  his  Messiahship.  Christ  seeks  not 
the  constrained,  tewific  acknowledgment  of  rebellious  demons, 
but  the  humble,  penitent  confession  of  contrite,  believing  sin- 
ners. 

2.  He  bade  him  to  come  out  of  the  man.  "  Come  out  of  him," 
exclaimed  the  benevolent  Savior.  "  Leave  thy  usurped  throne. 
Thou  hast  no  right  to  thy  dwelling.  He  is  my  creature,  the  ob- 
ject of  my  care,  and  the  subject  of  my  saving  compassion. 
Thy  rule  is  one  of  ignorance,  disease,  wretchedness,  and  woe. 
I  have  come  expressly  to  proclaim  liberty  to  the  captives,  and 
the  opening  of  the  prison  doors  to  them  that  are  bound." 
Therefore  his  mandate  of  mercy  is  heard,  "  Come  out  of  him." 
Notice, 

III.    THE    RESULTS  WHICH   FOLLOWED.  .   % 

1.  The  unclean  spirit  gives  a  last  struggle  to  injure  his  vic- 
tim.    "  And  when  the  devil  had  thrown  him  in  the  midst,"  &c. 
Mark  adds,  "  And  when  the  unclean  spirit  had  torn  him," — ch. 
7  :  26.     Full  of  dire  malignity,  he  essays  to  do  his  worst  before 
he  leaves  his  abode.     Showing  his  cruel,  insatiable    desire   to 
destroy.     Luke   remarks,  in  connection  with  this  violent  effort 
of  the  spirit,  "  And  hurt  him  not,"  —  verse   35.     Christ  knew 
the  will  and  power  of  the  demon,  so  as  to  overrule  and  restrain 
his  diabolical  designs.     He  interposed  his  almighty  arm  to  save 
the  sufferer. 

2.  He  came  out  of  him.     Expelled  by  the  high  and  supreme 
power  of  the  Son   of   God.     Miraculous,  happy  deliverance  ! 
Glorious  emancipation  from  the  unclean,  diabolical  power  of 
this  malignant  spirit. 

3.  The  people^av&JiQmagejznd  glory  to  jChrist.     "  And  they 
were  qjljimazed  and  spake  among  themselves,  saying,  What  a 
word  is  thisTTor"with  authority  and  power  he  commandeth  the 
unclean  spirits,  and   they^COme   oHf!75""  In  this  profession,  the 
dominion  and  power  of  Christ  are  distinctly  recognized.     His 
\y_ord  is  magnified.     And  the  adoring  reverence  of  the  people  is 
givenlo- God's  anointed  Son. 


166  SKETCHES    OF    SERMONS. 

4.  The  -fame  of,  ChrisLt»e&>vpread  abroad.  "  And  the  fame 
of  him  went  out  into  every~j5!ace-and~  country  round  about." 
For  this  miracle  was  soj>ufeiifi?=4hat  many  witnessed  it.  It  was 
so  palpable,  thatnone  could  deny  it.  It  was  so  wonderful,  that 
all  were  astonished.  And  it  was_so  gracious~and  merciful,  that 
the  benevolent  feelings  of  the  multitude  were  delighted  with  it. 
Hence  the  fame  of  it  was  spread  abroad  in  every  direction. 


1.  The  unre»eic£d_jnind  is,  under  the  power  of  the  unclean 
spirit.     Satan,  in  his  nature  and  designs,  and  works,  is  emphat- 
ically unclean.     He  is  the  enemy  of  purity.     He  lives  in  the 
region  of  rebellion  and  impiety.     His  work  is  to  spread  defile- 
ment and  sin.     And  observe,  he  reigns  and  rules  in  the  hearts 
of  the  children  of  disobedience. 

2.  Such  who  are  thus  influenced  are  in  circumstances  of  misery 
and_p££il.     It  is  a  wretched,  debased  condition.     It  is  one  of 
imminent  danger.     For  such  are  in  a  state  of  condemnation, 
and  the  wrath  of  God  abideth  on  them.     They  are  the  objects 
of  the  Divine   disapprobation,  and  utterly  unfit  for  a  heaven  of 
holiness.     Reflect  on  this,  —  you  who  are  under  the  power  and 
influence  of  the  spirit  of  evil. 

3.  Christ  alone  has  power  to  save  and  deliver.     It  is  his  office 
and  especial  work.     He  came  expressly  to  effect  this.     He  has 
delivered  myriads.     He  delights  to  save  and  bless.     He  rejoices 
over  the  spirits  who  are  disenthralled  from  the  satanic  yoke. 

4.  In  the  Gospel  this  deliverance  is  proclaimed  unto   you. 
"  God  having  raised  up  Jesus,  sent  him  to  bless  you,  turning 
away  every  one  of  you  from  his  iniquities."     Acts  3  :  26. 

"  He  breaks  the  power  of  cancel  I'd  tin, 

And  sets  the  prisoner  free  ; 
His  blood  can  make  the  foulest  clean  ; 
His  blood  availed  for  me." 


MIRACLES    OF    CHRIST.  167 


THE   CENTURION'S   SERVANT. 


"  Now  when  he  bad  ended  all  bis  sayings  in  the  audience  of  the  people,  he  entered  into 
Capernaum.  And  a  certain  centurion's  servant,  who  was  dear  unto  him,  wag  sick,  and 
ready  to  die,"  &c.  —  Luke,  ^ :  I — 10. 

FEW  occupations  can  be  more  unfavorable  to  religion  than 
that  of  a  soldier.  The  whole  aspect  of  war  is  adverse  to  the 
spirit  of  the  gospel,  and  practice  of  true  religion.  War  is  es- 
sentially an  evil  from  beneath,  an  evil  pandering  to  the  worst 
passions  of  tUe  human  heart.  It  breathes  forth  malevolence 
and  revenge  :  it  gloats  in  human  misery  and  groans.  Christian- 
ity, like  its  Divine  founder,  breathes  universal  good  will.  It  is 
full  of  benignity,  kindness,  and  love.  It  bears  in  its  triumphant 
course  the  olive  branch  of  peace,  and  it  rejoices  in  the  happiness 
of  all  classes  of  men.  It  sings,  "  Glory  to  God  in  the  highest, 
and  peace  on  earth  and  good  will  towards  men."  Yet  the  army 
has  not  been  utterly  void  of  pious  men.  In  spite  of  unfavora- 
ble circumstances  there  have  been  soldiers,  sincere  and  devoted 
disciples  of  Jesus.  We  have  several  centurions  referred  to  in 
the  New  Testament.  And  Colonel  Gardiner  and  others,  in 
modern  times,  have  been  distinguished  for  their  eminent  piety. 
Our  text  relates  to  one  of  these ;  one  whose  strong  faith  drew 
forth  from  Christ  the  highest  encomium.  Let  us  then  contem- 
plate, 

I.    HlS    CHARACTER    AND   APPLICATION    TO    CHRIST.       It    is     ob- 

vious,  -~;    ; 

1.  That  he  was  a  Gentile.  One  who  had  not  always  enjoyed 
the  advantages  and  privileges  of  the  Jewish  religion.  No 
doubt  of  pagan  origin,  and  most  likely  educated  according  to 
the  system  of  pagan  idolatry.  He  was  a  commander  of  a  hun- 
dred men  in  the  Roman  army. 


168  SKETCHES  OF  SERMONS. 

2.  He  was  a  Jewish  proselyte.     He  had  been  delivesed  from 
idolatry  and  superstition,  and  had  been  brought  to  know,  and 
love,  and  obey  the  Jehovah  of  Israel. 

3.  He  had  been  a  liberal  benefactor  of  the  Jewish  religion. 
For  the  elders  of  the  Jews  said  of  him,  "  He  loveth  our  nation, 
and  he  hath  built  us  a  synagogue,"  —  verse  5.     So  that  his  was 
not  a  cold  profession,  but  an  ardent  and  liberal  attachment  to 
the  worship  of  God. 

4.  He  was  a  most  compassionate  Master.     His  servant  is  said 
to  have  been  "  dear  unto  him."   No  doubt  he  was  a  faithful,  good 
servant.     Perhaps  an  old  servant.     One  who  ever  consulted  his 
master's  interests.     And  had  won  his  confidence,  affection,  and 
esteem.     How  delightful  are  such  instances  of  reciprocated  at- 
tachment between  servants  and  masters.     But  Uks  servant  was 
now   sick,   grievously  afflicted,  ready  to  die.     We  learn  from 
Matt.,  chap.  8,  verse  6,  that  it  was  a  severe  attack  of  the  palsy 
The  centurion  sympathized  with  his  suffering  servant.     Did  not 
expel  him  from  his  home,  or  leave  him  to  the  care  of  strangers, 
but  commisserating  his  affliction,  he  personally  labored  to  obtain 
for  him  relief.     Beautiful  instance  of  goodness  and  condescen- 
tion  ! 

5.  He  applied  to  Jesus  on  his  servant's  behalf.     He  did  so 
through  the  Jewish  elders. 

(1.)  "  He  sent  unto  him  the  elders  of  the  Jews."  He 
deemed  himself  unfit  to  make  the  application,  and  concluded 
that  these  officials  in  the  Jewish  synagogue  would  succeed  bet- 
ter. 

(2.)  He  exhibited  extraordinary  humility.  As  Jesus  was  on 
his  way  to  his  house  he  sent  servants  unto  him,  saying,  "  I  am 
not  worthy  that  thou  shouldest  enter  under  my  roof," — verse 
G.  What  low  thoughts  of  himself,  and  what  exalted  concep- 
tions of  the  Redeemer  !  Yet  abstractedly  considered,  how  true, 
and  not  only  true  of  the  centurion,  but  of  every  fallen  child  of 
man.  Yet  how  rare  is  this  holiness  of  heart,  this  humility  of 
spirit. 


MIRACLES    OF    CHEIST.  169 

(3.)  He  exercised  astonishing  faith.  He  believed  that  dan- 
gerous as  his  servant  was,  Christ  could  heal  him.  He  believed 
he  could  heal  him  without  coming  to  him  —  without  seeing  him. 
He  believed  that  the  mandate  of  Christ  was  enough.  Hence  he 
said,  "  But  say  in  a  word,  and  my  servant  shall  be  healed." 
Just  speak,  and  it  shall  be  done.  Issue  thine  orders,  and  the 
sickness  shall  depart.  He  illustrates  the  working  of  his  faith, 
by  stating,  "  I  am  a  man  of  authority,  having  under  me  soldiers, 
And  I  say  unto  one,  Go,  and  he  goeth,"  &c.,  —  verse  8. 
Hence  he  admitted  Christ's  universal  authority  and  power  over 
the  maladies  which  afflicted  mankind,  and  he  believed  that  the 
word  given  was  enough.  Marvellous  faith !  especially  in  one 
who  had  been  a  Gentile  idolator.  How  it  contrasted  with  the 
unbelief  of  the  Jews.  How  true  the  divine  saying,  "  The  first 
shall  be  last,  and  the  last  shall  be  first."  In  reference  to  his 
application  to  Christ,  observe, 

II.  THE  SUCCESS  WHICH  ATTENDED  IT.     Notice, 

1.  Christ  assents  to  the  Jlrst  acquirement.     When  the  elders 
besought  him  to  come,  "  Jesus  at  once   went  with  them,"  — 
verse  6.     He  did  not  hesitate  nor  delay.     When  the  nobleman 
sought  Christ  to  go  and  heal  his  son,  he  went  not,  but  sent  his 
word,  and    healed  him.     When   the  centurion  applies   for  his 
servant,  he  hastens  towards  his  dwelling.     Was  it  because  the 
applicant  was  a  Gentile,  or  because  the  sufferer  was  a  servant  ? 
He  came  to  save  all,  but  especially  the  chief  of  sinners.     He 
came  to  bless  all,  but  especially  the  poor  and  the  wretched. 

2.  He  restored  the  servant.     It  is  not  said  how,  whether  by 
an   audible  command,  or  by  a  secret  conveyance  of  his  power 
—  but  he  did  it,  and  he  did  it  at  once  and  effectually.     For  it  is 
written,  that  "  they  that  were  sent  returned  to  the  house,  and 
found  the  servant  whole  that  had  been  sick,"  —  verse  10. 

3.  He   commended  the   centurion's  faith.     Addressing  the 
people  as  well  as  the  elders  of  the  Jews,  he  said,  "  I  have  not 
found  so  great  faith,  no,  not  in  Israel,"  —  verse  9.     Even  the 
most  devout  and  spiritual  of  the  Jews,  favored  with  the  oracles 

15 


170  SKETCHES  OF  SERMONS. 

of  truth,  the  descendants  of  wrestling  Jacob  and  prevailing 
Israel,  had  not  evinced  such  entire  and  implicit  faith  or  confi- 
dence in  his  healing  power. 

4.  He  indicated  the  salvation  of  many  Gentiles  in  various 
parts  of  the  earth,  and  the  exclusion  of  many  highly  favored 
Jews,  —  ver.  11,  12. 

Learn  from  the  subject, 

1.  A  lesson  of  humanity.     Imbibe  the  kindly   spirit  of  the 
centurion.     Feel  for  your  servants,  and  seek  their  temporal  and 
spiritual  welfare. 

2.  A  lesson  of  faith.     Believe  in  Christ,  heartily,  fully,  im- 
plicitly. 


THE  RESTORING  OF  THE  BLIND  YOUNG  MAN. 


"And  as  Jesus  passed  by,  he  saw  a  man  who  was  blind  from  his  birth.  And  his  dis- 
ciples asked  him,  saying,  Master,  who  did  sin,  this  man,  or  his  parents,  that  he  was 
born  blind  ?  "  &c.  —  John,  9  :  1 — 7. 

THE  case  of  this  blind  man  is  given  at  very  great  length  by 
the  evangelist,  as  it  was  the  occasion  of  much  dispute  among 
the  Jews.  In  the  account  furnished,  there  are  many  highly  im- 
portant subjects  introduced,  each  of  which  would  furnish  ample 
matter  for  a  discourse.  It  may  be  well  for  us  therefore  to  at- 
tend to  some  of  these,  as  they  are  presented  before  us.  Ob- 
serve, 

I.  THE  STATE  OF  THE  SUFFERER.  He  was  blind,  and  had 
been  so  from  his  birth,  —  verse  1. 

It  is  unnecessary  to  dwell  on  the  calamity  of  blindness.  Its 
privations  and  sorrows  are  manifest  to  all.  This  man  had  been 
blind  from  his  birth.  Hence  it  was  probably  the  result  of  some 
organic  defect.  He  had  never  beheld  the  face  of  nature,  or 
seen  the  light  of  the  sun.  Notice, 


MIRACLES    OF    CHRIST.  171 

II.  THE  INTERROGATION  OF  THE  DISCIPLES.     And  his  disci- 
ples  asked,  "  Who  did  sin,  this  man  or  his  parents,  that  he  was 
born    blind  ?  "  —  verse  2.     It   was   the    general   belief  of  the 
Jews,  that  extraordinary  calamities  arose  invariably  from  hein- 
ous sins.     Hence  they  concluded  that  those  on  whom  the  tower 

-of  Siloam  fell,  were  sinners  above  all  men.  Hence  when  they 
saw  the  accumulated  sorrows  and  sufferings  of  Jesus,  they 
deemed  him  smitten  of  God  and  afflicted.  In  this  case  they 
concluded  that  the  parents,  or  this  man  had  incurred  the  dis- 
pleasure of  the  Almighty,  in  that  he  had  been  born  blind.  It 
would  seem  also  from  the  very  reference  to  the  man  himself, 
that  they  must  have  believed  in  the  doctrine  of  the  transmigra- 
tion of  souls,  or  that  he  could  have  sinned  in  his  mother's 
womb.  This  idea  of  sin  bringing  on  itself  immediate  physical 
suffering  is  still  common  —  may  arise  from  a  superstitious 
dread  which  guilt  in  the  mind  produces.  Notice, 

III.  THE  REPLY  OF  THE  SAVIOR.     He  declared  that  neither" 
the  man  nor  his  parents  had  sinned,  especially  so  as  to  procure 
this   calamity,  —  verse    3.     But   that  God    had    permitted  this 
affliction,  that  his  wondrous  works  might  be   made  manifest  in 
him.     Here   is  an  undoubted  reference  to  the  power  which  he 
possessed,  and  which  he  was  about  to  put  forth  for  his  restora- 
tion.    Now  we  should  learn  from  this,  not  to  judge  nor  indulge 
in  evil  surmisings  respecting  those  who  are  destitute  or  greatly 
afflicted,  or  who  are   the  subjects  of  grievous  and    distressing 
calamities.     Notice, 

IV.  THE     DECLARATION     OF     CHRIST    CONCERNING     HIS     OWN 

MISSION.  "  I  must  work  the  works  of  him  that  sent  me  while 
it  is  day,"  &c.  —  verse  3.  He  now  indicates  further,  that  he 
had  been  especially  sent  to  do  the  miraculous  and  beneficent 
works  of  God.  That  this  was  his  day.  The  period  allotted 
and  appointed  for  his  marvellous  doings,  and  that  he  must  do  it 
now,  for  night  was  coming,  the  night  of  death,  when  no  man 
could  work.  How  truly  striking  and  affecting  this  declaration. 
If  Jesus,  who  was  clothed  with  miraculous  power,  thus  felt  the 


172  SKETCHES    OF    SERMONS. 

importance  of  diligence  in  his  great  vocation,  how  much  more 
should  we  be  constantly  impressed  with  the  supreme  necessity 
of  prompt  and  faithful  obedience  to  the  claims  of  God.  Ob- 
serve, 

V.  HE  ASSERTS  HIMSELF  TO  BE  THE  LUMINARY  OF  THE  WORLD. 

"  As  long  as  I  am  in  the  world,  I  am  the  light  of  the  world,"  — 
verse  5.  He  is  the  great  and  only  sun  of  the  moral  system. 
He  the  only  orb  of  spiritual  day.  He  the  only  source  of  light 
and  blessedness.  He  creates  natural  light,  and  makes  the  eye 
to  see  it  and  rejoices  in  it.  He  makes  spiritual  light,  and 
causes  the  soul  to  enjoy  and  delight  in  it.  Then  observe, 

VI.  THE    MIRACLE    HE    WROUGHT. 

1.  He  employed  certain  means.     Yet  how  unlikely  to  benefit 
the  blind  man.     "  He  spat  on  the   ground  and  made  clay  of 
the  spittle,  and  anointed  the  eyes  of  the  blind  man   with  the 
clay,"  —  verse  6.     All  this  was  much  more  likely  to  make  a 
seeing  man  blind,  than  to  give  sight  to  one  already  blind.     But 
Jesus  often  used  means,  and  they  were  generally  of  an  extraor- 
dinary character,  and,  humanly  speaking,  unlikely  to  secure  the 
end  contemplated.     Thus  he  concealed,  in  some    measure,  his 
overwhelming  glory. 

2.  He  gave  certain  instructions.     He  told  the  man  to  go  and 
wash  in  the  pool  of  Siloam, —  verse  7.     Here  was  a  trial  of 
the  blind  man's  faith  and  obedience.     Thus,  also  the  miracle 
would  be  wrought  before  a  great  number  of  witnesses.     Here, 
also,  implicit  obedience  in  the  use  of  appointed  means  would  be 
sanctioned.     Notice, 

VII.  THE  HAPPY  RESULT.     He  went  his  way  as  Jesus  directed. 
He  washed.     And  came  back,  seeing.     How  obvious  that  the 
spirit  of  Christ's  power  and  mercy  went  with  him.     And  in  the 
use  of  Christ's  appointed  means,  he  obtained  his  sight.     Herein 
the  glory  of  Christ  was  conspicuously  displayed.     And  herein 
his  love  and  compassion  were  beautifully  set  forth.     Thus  two 
ancient  predictions  were  accomplished,  and  the  Savior's  pro- 
fession of  the  Messiahship  fully  exemplified.     Yet  the   effects 


MIRACLES    OF    CHRIST.  173 

were   not  such  as  we  should  have  anticipated.     For   we   be- 
hold, 

1.  The  Jews,  filled  with  envy  and  unbelief,  —  verse  16  —  28. 

2.  His  parents  were  ensnared  through  the  fear  of  man,  — 
verse  20  —  21.     But  happily, 

3.  The  young  man  confessed  Christ,  vindicated  his  charac- 
ter, and  became  a  believing  and  honorable  disciple,  —  ver.  25 
—  30,35—38. 


THE  CURE  OF  THE  DEAF  MAN. 

"  And  they  bring  unto  him  one  that  was  deaf,  and  had  an  impediment  in  his  speech  ; 
and  they  beseech  him  to  put  his  hand  upon  him.  And  be  took  him  aside  from  the  multi- 
tude, and  put  his  fingers  into  his  ears,  and  he  spit,  and  touched  his  tongue,"  &c.  —  Mark, 
7:  32. 

NUMEROUS  as  the  Redeemer's  miracles  were,  yet  variety  as 
to  the  mode  affecting  them,  was  constantly  manifested.  To 
some  he  simply  spake,  and  the  cure  was  wrought  —  with  others, 
means  were  employed  —  and  in  the  use  of  these,  the  miracu- 
lous power  was  communicated.  It  was  obvious  that  all  cases 
and  circumstances  were  alike  to  Jesus,  and  that  all  power  was 
given  unto  him  both  in  heaven  and  on  earth.  We  often  see, 
too,  that  the  benevolent  emotions  of  the  people  led  them  to 
bring  the  miserable  and  the  afflicted  to  Christ.  It  was  so  on 
the  present  occasion.  He  was  now  passing  through  the  midst 
of  the  coasts  of  Decapolis.  And  they  bring  unto  him  one  who 
was  truly  an  object  of  compassion.  Observe, 

The  nature  of  his  affliction.  The  miracle  performed.  And 
the  effects  which  were  produced. 

I.    THE  NATURE  OF  HIS  AFFLICTION. 

1.  He  was  deaf.     The  sense  of  hearing  is  especially  precious. 
It  is  one  of  the  main  inlets  of  knowledge  and  enjoyment.     It 
15* 


174  SKETCHES    OF    SERMONS. 

is  one  of  the  chief  links  in  social  intercourse,  and  one  of  the 
sweetest  bonds  of  communion  with  our  fellow-men.  The  want 
of  this  sense  greatly  isolates  man  from  his  fellow-creatures,  and 
dries  up  one  of  the  few  streams  of  happiness  which  this  world 
affords. 

2.  He  had  an  impediment  in  his  speech.  It  was  with  extreme 
difficulty  he  could  confer  with  those  around  him.  Thus  his 
affliction  was  greatly  increased.  Yet  it  was  his  mercy  that  he 
was  not  absolutely  dumb.  That,  though  with  difficulty,  he 
could  have  intercourse  with  his  friends.  Notice, 

II.  THE  MIRACLE  PERFORMED.  Antecedently  to  the  exertion 
of  the  Savior's  miraculous  interference,  he  was  brought  to 
Christ  that  he  might  put  his  hand  upon  him,  —  verse  32.  Then 
observe, 

(1.)  Jesus  took  him  aside.  Perhaps  to  conceal  from  the 
multitude  the  mode  of  the  miracle,  lest  they  might  presumptu- 
ously endeavor  to  imitate  him,  or  it  might  be  to  avoid  ostenta- 
tion. 

(2.)  He  then  put  his  fingers  into  his  ears,  &c.  —  verse  33. 
Obviously  to  sanctify  the  use  of  means,  and  to  indicate  to  the 
afflicted  man,  that  his  Divine  power  was  about  to  be  directed  to 
the  seat  of  his  maladies. 

(3.)  He  acknowledged  his  Father,  and  evinced  the  deep 
compassion  of  his  spirit.  And,  looking  up  to  heaven,  he  sighed, 
&c.  —  verse  34.  Here  we  see  the  pious  emotions  of  Jesus. 
The  pity  of  his  soul,  which  produced  such  commisseration  for 
the  afflicted  children  of  men. 

(4.)  He  pronounced  the  cure-working  word.  "  And  saith 
unto  him,  Ephphatha,  that  is,  Be  opened,  —  verse  34.  And 
straightway  his  ears  were  opened,  and  the  string  of  his  tongue 
was  loosed,  and  he  spake  plain," — verse  35.  Is  not  this 
a  striking  representation  of  the  sinners'  state  —  deaf  to  the 
Divine  commandments —  whose  mouths  glorify  not  God  ;  hav- 
ing no  communion  with  the  Creator,  nor  spiritual  intercourse 
with  his  people.  When  such  are  brought  to  feel  their  need,  and 


MIRACLES    OF    CHRIST.  175 

to  come  to  Jesus,  by  his  omnific  yet  gracious  word,  he  unstops 
the  ears  of  the  deaf,  and  he  makes  the  dumb  to  sing  for  joy. 
Notice, 

III.  THE  EFFECTS  WHICH  WERE  PRODUCED.  Doubtless  in  the 
man,  grateful  joy.  But  in  the  people, 

1.  Wonder  and  admiration.     Christ  charged  them  to  tell  no 
man,  —  but  their  feelings  of  astonishment  and  delight  could  not 
be  restrained.     Hence  it  is  written,  "  So  much  the  more  a  great 
deal  they  published  it,"  —  verse  36. 

2.  They  extolled  and  glorified  Christ.     For  astonished  they 
exclaimed,  "  He  hath  done  all  things  well,"  —  verse  37.     His 
works  are  wondrous,  beyond  the  power  of  man,  and  they  are 
all-gracious   and  benevolent.     He  curses  not  —  he  inflicts  no 
woes  nor  calamities  —  but  "  maketh  the  deaf  to  hear,  and  the 
dumb  to  speak."     Moses,  Elijah,  and  Elisha  wrought  miracles 
of  terror  and  judgment.     Jesus,  only  miracles  of  love  and  mer- 
cy.    "  He  hath  done  all  things  well."     How  many  could  have 
joyously  responded  to  the  declaration.     How  many  blind  and 
paralytic,  and  lame  and   leprous,  had  experienced  the  mighty 
energy  of  his  arm,  and  the  tender  compassion  of  his    soul. 
And  is  not  this, 

(1.)  The  testimony  of  all  his  saints  on  earth  ?  Do  they  not 
all  bear  witness  to  the  power  and  grace  of  the  Savior  ?  Are 
they  not  all  the  trophies  of  his  mercy  ?  The  language  of  each 
converted  soul  is,  "  He  hath  done  all  things  well." 

(2.)  This  is  the  testimony  of  all  the  redeemed  in  heaven. 
All  the  beautiful  around  the  throne  extol  the  wondrous  love  of 
Jesus.  All  their  ears  were  opened  to  his  word,  by  his  power. 
All  their  tongues  were  loosed  to  sing  his  praise  at  his  bidding. 
And  through  all  eternity,  with  adoring  wonder  and  grateful 
praise,  they  will  exclaim  — "  He  hath  done  all  things  well." 
We  just  ask,  "  What  think  ye  of  Christ  ?  " 

(1.)  Have  you  ever  contemplated  his  divive  character  and 
glory  ? 

(2.)  Have  you  ever  reflected  on  his  mighty  works  and  mar- 


176  SKETCHES    OF    SERMONS. 

vellous  doings  ?  How  he  displayed  these  during  his  ministry 
on  earth  ? 

(3.)  How  grace  alone  shone  in  all  the  miracles  he  wrought. 
Did  he  not  do  all  things  well  ? 

(4.)  Are  you  the  subjects  of  his  saving  favor  ?  Has  he  re- 
moved your  spiritual  maladies  ?  Enabled  you  to  hear  and  re- 
joice in  his  word  —  to  bless  and  glorify  his  name.  Is  it  not  the 
Christian's  duty  and  delight  to  spread  abroad  the  fame  of  the 
Redeemer  ?  To  tell  to  others  that  he  hath  indeed  done  all 
things  well. 


CHRIST'S  POWER  OVER  THE  WINDS  AND  THE 

SEA. 

"  And  when  he  was  entered  into  a  ship,  his  disciples  followed  him.  And,  behold,  there 
arose  a  great  tempest  in  the  sea,  insomuch  that  the  ship  was  covered  with  the  waves :  but 
he  was  asleep,"  &c.  —  Matt.,  8  :  23  — 27. 

THE  way  of  duty  is  often  the  way  of  trouble  and^emporal 
peril.  The  most  devout  and  ardent  affection  for  Christ,  does 
not  exempt  from  sorrow  or  tribulation.  Hence  we  often  see 
the  most  eminent  saints  passing  through  floods  and  storms  on 
their  way  to  the  kingdom.  Our  present  subject  is  introduced 
by  the  statement  that  Christ  entered  into  a  ship,  and  his  disci- 
ples followed  him.  It  was  their  duty  to  follow  where  he  guided 
—  it  was  surely  their  safety  to  be  where  his  presence  was  af- 
forded. Yet  though  in  the  evident  path  of  duty  they  were  ex- 
posed to  great  apparent  danger,  from  which  they  were  only 
rescued  by  the  wonder-working  arm  of  the  Redeemer.  Our 
attention  is  directed, 

I.  To  THE  FEARFUL  TEMPEST.  "  And  behold  there  arose  a 
great  tempest  in  the  sea,  insomuch  that  the  ship  was  covered 


MIRACLES    OF    CHRIST.  177 

with  the  waves,"  —  verse  24.  Nothing  is  more  awfully  sub- 
lime than  a  storm  at  sea.  When  the  waves  roll  mountains  high. 
When  the  winds  howl,  and  when  the  largest  ships  are  tossed  as 
insignificant  fragments  on  the  mighty  waters.  The  psalmist  has 
given  a  very  vivid  description  of  such  a  scene  with  its  attendant 
perils :  Psalm,  107  :  25,  31.  On  this  occasion  the  vessel  was 
covered  with  the  foaming  waves,  and  destruction  seemed  at 
hand.  Amidst  this  scene  of  grandeur  and  terror  we  are  direct- 
ed, 

II.  To    THE    SLUMBERING    SAVIOR.       JeSUS    "  Was    asleep,"  

verse  24.  Wearied  and  exhaused  with  the  toils  of  the  day,  his 
human  nature  required  the  restoring  influences  of  balmy  sleep. 
He  had  no  sin,  and  no  fear.  Besides  he  had  all  dominion  over 
heaven,  earth,  and  hell.  What  a  mighty  blessing  is  sleep  to  the 
tired  and  toil-worn  frame  !  Happy  those  who  sleep  under  the 
sweet  assurance  of  God's  favor,  and  who  can  say  in  the  pious 
language  of  the  psalmist,  "  I  laid  me  down  and  slept :  I  awaked  : 
for  the  Lord  sustained  me."  Notice, 

III.  THE  ANXIOUS  AND   ALARMED  DISCIPLES.     Their  danger 
appeared  imminent,  and  therefore  we  are  not  surprised  at  the 
manifestation  of  their    fears.      Yet  there   were  many  circum- 
stances which  might  have  considerably  allayed  them.     They  had 
this  especially  to  cheer  them  —  that  their  Lord  and  Master  was 
with  them.     Could  they  imagine   that  he  could  perish  ?     And 
yet  he  was  in  the  same  vessel,  and  exposed  to  the  same  danger. 
And  if  he   perished  not,  then  their  safety  was  surely  guaran- 
teed.    But  for   the    moment   sense    prevailed   over  faith,  and 
fears  overwhelmed  them.      Ever  since   sin   entered   into  the 
world,  man  has  been  the  victim  of  fear.     Guilt  and  alarm  are 
weddecTto  uiiTTlmoIher!     With  perfect  purity  there~should  be 
no  dread.     Had  the  faith  of  the  disciples  been  in  vigprous^x- 
ercise,  it  would  have  surmounted  the  highest  wave,  and  have 
outridden  the  most  terrible  storm.     Observe, 

IV.  THEIR  EARNEST  PRAYER.     They  came  to  the  Savior  and 
awoke  him,  "  saying,  Lord  save  us !  we  perish  !  "  —  verse  25 


178  SKETCHES    OF    SERMONS. 

Their  prayer  indicated  great  alarm  and  great  anxiety :  also  ut- 
ter self-distrust,  and  confidence  in  the  power  of  Christ  to  de- 
liver them. 

(1.)  Their  alarm  was  culpable,  though  natural.  Faith  would 
have  overcome  the  timidity  of  nature. 

(2.)  Their  anxiety  was  human,  though  in  its  intensity  unneces- 
sary. To  desire  to  be  delivered  from  danger  is  in  harmony 
with  the  law  of  our  being.  But  under  Christ's  care  and  pilot- 
age, we  may  venture  to  trust  all  to  him. 

(3.)  Their  utter  distrust  of  themselves  was  both  rational  and 
pious.  What  could  they  do  amidst  the  fury  of  the  blast.  How 
impotent  is  man  with  all  his  skill  and  power,  and  vauntings, 
when  the  elements  war  with  him ! 

(4.)  Their  confidence  in  Christ  was  praiseworthy,  and  worthy 
of  our  imitation.  He  can  deliver  —  he  will  deliver — he  de- 
lights to  deliver  —  he  has  engaged  to  deliver.  To  him  we  may 
confidently  and  hopefully  appeal.  And  on  this  occasion  the 
Redeemer  awoke,  and  first  he  chides  their  unbelieving  fears  — 
"  Why  are  ye  fearful,  O  ye  of  little  faith  ?  "  —  verse  26.  Then 
with  all  the  grandeur  of  his  divinity,  "  He  arose,"  looked  upon 
the  angry  raging  billows.  He  spake  with  his  omnific  voice,  re- 
buking the  turbulent  elements,  and  there  was  a  great  calm. 
What  a  scene  for  devout,  adoring  contemplation !  The  ease 
with  which  the  majestic  Jesus  did  this  wondrous  deed.  The  in- 
stant effects  :  —  immediately,  without  delay,  the  elements  heard 
and  obeyed  their  God.  And  the  calm  was  great,  entire  ;  not 
only  were  the  winds  hushed,  and  the  waves  quieted,  but  the 
lake  became  placid  and  tranquil  at  once,  and  the  rolling  vessel 
rested  in  peaceful  security  and  quietness  on  its  placid  bosom. 
Well  might  they  exclaim  with  marvellous  zeal,  "  What  manner 
of  man  is  this,  that  even  the  winds  and  the  sea  obey  him  ?  " — 
verse  27.  We  have  a  similar  miracle  of  grace  wrought  when 
the  Savior, 

1.  Calms  the  troubled  conscience  of  the  anxious  sinner.  When 
the  Lord  has  wrought  conviction  of  sin  in  the  soul.  When  a 


MIRACLES    OF    CHRIST.  179 

sense  of  guilt  raises  the  billows  of  the  divine  wrath  before  the  eyes 
of  the  penitent.  When  with  deep  alarm  spreading  through  the 
soul,  the  exclamation  is  heard  —  "Lord,  save  or  I  perish!" 
Then  Jesus,  in  the  majesty  of  his  grace,  speaks  to  the  soul  and 
says,  Thy  sins  are  forgiven  thee,  and  instantly  within  the  bosom 
of  the  believing  penitent  there  is  a  great  calm.  When  he, 

2.  Delivers  the  believing  soul  in  the  day  of  fear  and  trouble, 
Often  the  saint  of  the  Lord  is  tossed  on  seas  of  sorrow,  —  sur- 
rounded by  tempests  of  trouble.     Job  was  called  to  pass  through 
a  series  of  these.     So  David,  and  so  most  of  the  Lord's  people. 
Times  of  bitter  persecution  are  such.     Times  of  severe  bodily 
affliction   are  such.     Times   of    great    spiritual    conflict    and 
temptation.     Then  when  the  soul  goes  in   confidence   to  the 
Lord,  and  exercises  faith  and  hope  in  his  delivering  mercy,  he 
rebukes  the  wind  and  the  waves,  and  there  is  a  great  calm. 

3.  There  will  be  the  fearful  tempest  of  the  Divine  wrath  at 
the  last  day.     With  the  great  scene  of  the  conflagration  of  the 
world.     When  the  hills  and  mountains  shall  be  moved  out  of 
their  places,  —  when  the  sun  shall  become  as  sack-cloth,  —  the 
moon  as  blood,  and  the  stars  appear  to  fall,  —  when  one  fierce 
flame  shall  envelope  the  globe,  with  all  that  it  contains,  then 
the  Christian  relying  on  Jesus,  interested  in  his  death,  and  lean- 
ing on  his  mighty  arm,  shall  be  safe,  and  be  effectually  deliv- 
ered from  the  destruction   in   which  all  the  ungodly  shall  be 
eternally  involved.     Learn, 

1.  The  majesty  and  power  of  Jesus. 

2.  The  importance  of  a  vigorous  faith. 

3.  The  certainty  of  deliverance  to  all  who  trust  in  his  name. 
Let  our  prayer  be, 

"  Thou  that  didst  rule  the  angry  hour, 

And  tame  the  tempest's  mood, 
O  send  thy  spirit  forth  in  power, 

O'er  our  dark  souls  to  brood. 
Thou  that  didst  bow  the  billow's  pride, 

Thy  mandates  to  fulfil ;  — 
Speak,  speak  to  passion's  racing  tide. 

Speak,  and  say  — '  Peace,  be  still.' " 


180  SKETCHES    OF    SERMONS. 


THE  RESTORATION  OF  THE  WITHERED  HAND. 


"  And,  behold,  there  was  a  man  who  had  his  hand  withered.  And  they  asked  him, 
laying,  Is  it  lawful  to  heal  on  the  Sabbath  days  ?  that  they  might  accuse  him.  And  he 
said  unto  them,  What  man  shall  there  be  among  you,  that  shall  have  one  shcop,  and 
if  it  fall  into  a  pit  on  the  Sabbath  day,  will  he  not  lay  hold  on  it,  and  lift  it  out  ? "  &c.  — 
Matt.,  12:  10  —  13. 

IT  is  impossible  to  read  the  miracles  of  Christ  without  being 
struck  with  the  vain  and  hypocritical  spirit  which  the  scribes 
and  pharisees  often  evinced.  When  they  could  not  deny  the 
miracles  Jesus  wrought,  they  endeavored  captiously  to  wrangle 
either  with  the  manner  or  time  in  which  they  were  wrought. 
Hence  often  they  are  introduced  as  appealing  against  the  Savior 
exerting  his  Almighty  arm  on  the  Sabbath  day.  Their  regard 
to  that,  seems  to  have  greatly  outweighed  their  love  and  com- 
passion to  the  afflicted  and  miserable  around  them.  This  was 
the  case  with  the  man  whose  hand  was  restored  on  the  present 
occasion.  Jesus  met  their  false  and  hypocritical  reasoning 
by  distinctly  stating  that  it  was  lawful  to  do  well  on  the  Sab- 
bath day,  and  illustrates  it  by  the  beautiful  simile,  of  delivering 
a  sheep  from  a  pit  into  which  it  might  have  fallen  on  that  day, 
—  verse  11.  And  if  they  did  not  doubt  the  propriety  of  this, 
how  much  more  proper  still  was  it  to  do  good  to  man,  who  is 
of  so  much  more  value  than  a  sheep.  At  present,  however, 
we  have  to  do  with  the  miracle  Jesus  wrought  on  the  occasion. 
Observe, 

I.  THE  AFFLICTION  STATED.  It  was  evidently  one  of  para- 
lysis. The  man's  hand  was  withered.  It  is  supposed  that 
the  whole  arm  was  affected,  and  Luke  says  it  was  his  right  hand. 
Doubtless  this  would  prevent  the  man  from  laboring  for  his 
daily  bread.  So  that  it  is  probable  he  was  poor  and  destitute  as 
well  as  afflicted.  These  often  go  together.  The  lame  and  the 
diseased  should  ever  excite  our  commisseration,  and  elicit  all 


MIRACLES    OF    CHRIST.  181 

the  help  we  can  afford.  When  Jesus  saw  the  man,  he  corn- 
passioned  his  state,  and  purposed  to  restore  him.  Observe, 
then, 

II.  THE  MIRACLE  WHICH  HE  WROUGHT.     The  Savior 

1.  Issued   a  command  which  it   seemed  impossible  to    obey 
"  He  saith  to  the  man,  Stretch  forth  thine  hand," — verse    13 
The  hand  being  withered,  had  long  since  ceased  to  obey  the 
volitions  of  the  mind,  therefore  it  would  appear  in  vain  to   give 
such  direction.     But  the   Savior's  commands  ever  involve  the 
idea  of  ability  for  their  performance.     Yet  here  unbelief  might 
have  cavilled,  only  faith  would  be  found  ready  to  obey.      But 
observe, 

2.  The  man  wished  to  do  Christ's  bidding,  and  the  power  was 
given.     He  did  not  reason,  nor  cavil,  nor  doubt.     But  when  hfe 
heard  the  mandate  of  the  Savior,  his  heart  rejoiced  in  it,  and  he 
made  the  effort,  and  lo,  it  was  stretched   out.     It  is  clear  that 
this  power  was  not  inherent  in  him.     That  he   could  not  have 
done  it,  until  the  Savior's  command  had  been  given.      It  was 
the    power  of   God   harmonizing  with  the    faith  of  the    man. 
The  ability  of  the    Savior   put  forth    in  the    workings  of  the 
afflicted  man's  faith. 

3.  The  happy  result.     ''  It  was  restored   whole,  like   as  the 
other,"  —  verse  13.     Circulation  now  was  restored,  —  the  living 
fluid  flowed  in  their  wonted  channels,  —  the   paralysis  was  re- 
moved, and  the  hand  became  whole, —  so  that  in  the  power  of 
use,  and  in  its  appearance,  it  became   like  as  the  other.     Ob- 
serve, 

(1.)  In  this  cure  we  see  the  gracious  disposition  of  Christ 
to  restore  the  man.  And  this  the  Savior  feels  towards  all  the 
perishing  children  of  men.  He  wills  not  the  final  ruin  of  any. 
He  desires  the  salvation  of  all  men.  His  love  embraces  the 
wide  world,  —  his  atoning  sacrifice  included  in  its  sufficiency 
and  design  every  creature.  In  the  gospel,  Jesus^egjarejsses^Jiis 
love,  —  publishes  it  abroad,  and  invites  all  men  to*parlafte~~bf  it. 


182  SKETCHES    OF    SERMONS. 


/•  (2.)  We  see  the  mirafiiilaus-^ywtrr  of  Christ.  Ity  his  word 
he  healed  him.  He  spake,  and  it  was  done.  He  thus  possesses 
all  power  to  deliver  from  sin  and  guilt,  and  to  restore  to  the  im- 
age iuMRSvor  ofTTod.  This  power  extends  to  all  sin  and  to  all 
sinners.  O  yes, 

"  He  is  able  —  He  is  willing  — 
Doubt  no  more." 

(3.)  We  see  the  influence  of  faith.  An  apparent  impossibility 
was  enjoined.  But  to  faith  it  was  possible.  The  man  had  a 
warrant  and  he.  obeyed,  and  in  the  xvillinpn^^g  fc  nhny,  HP  found 
the  power.  Faith  has  no  inherent  power,  —  it  derives  all  its 
energy  from  the  word  it  believes,  from  the  Savior  on  whom  it 
relies  —  from  the  power,  —  on  which  it  trusts.  It  is  the  crea- 
ture of  weakness  laying  hold  on  God's  strength,  and  then  all 
things  are  possible. 

(4.)  We  see  an  emblem  of  the  converted  sinner.  Instantly 
restored,  as  the  instantaneous  work  of  conversion  is  effected. 
Perfectly  restored  as  in  conversion,  —  old  things  pass  away,  and 
behold  all  things  become  new.  Now  the  man  could  use  his 
hand  and  work  for  his  bread,  and  now  the  converted  soul  can 
labor  for  the  bread  that  is  imperishable,  and  do  the  bidding  of 
his  God  and  Savior.  Learn, 

(5.)  That  our  inability  is  not  a  sufficient  excuse  for  our  sin. 
We  are  depraved,  actually  guilty,  —  true,  and  more,  we  cannot 
change  our  own  hearts,  or  cleanse  our  own  consciences.  But 
can  we  hearken  to  Christ's  gospel  ?  Can  we  be  found  in  the  way 
of  his  appointed  means  ?  Can  we  come  to  the  fountain  open- 
ed for  sin  and  uncleanness  ?  Can  we  endeavor  to  do  Christ's 
bidding,  and  believe  in  his  name  ?  If  so,  his  power  shall 
be  exerted,  and  our  restoration  effected.  To  devise  a  rem- 
edy we  cannot,  —  but  to  try  Christ's  gracious  saving  plan  we 
are  invited,  and  this  being  done,  our  cure  is  certain.  We 
cannot  meritoriously  work  out  our  own  salvation,  —  but  we  can 


MIRACLES    OF    CHRIST.  183 

receive  it  as  the  free  gift  of  God,  through  Jesus  Christ  our  Lord. 
Then  let  the  sinner  feel  his  responsibility,  and  delay  not  to 
come  to  Christ  to  be  made  whole. 

"  Remember  him  who  once  applied, 

With  trembling,  for  relief — 
'  Lord  !  I  believe,'  with  tears  he  cried, 
'  O,  help  mine  unbelief! ' " 


RECOVERY  OF  JAIRUS'  DAUGHTER. 


"  While  he  spake  these  things  unto  them,  behold,  there  came  a  certain  ruler,  and  wor- 
dhipped  him,  saying,  My  daughter  is  even  now  dead  ;  but  come  and  lay  thy  hand  upon  her, 
and  she  shall  live.  And  Jesus  arose,  and  followed  him,  and  fo  did  his  disciples."  —  Matt., 
9:  18. 

DEATH  is  no  respecter  of  persons.  He  marks  as  his  victims, 
the  rich  and  the  poor,  the  learned  an  the  illiterate,  the  young 
and  the  old.  Our  attention  is  now  directed  to  the  case  of  a 
young  person  of  twelve  years  of  age,  who  had  been  grievously 
afflicted,  until  at  length,  her  sufferings  terminated  in  death.  Her 
father  was  a  distinguished  man  among  the  Jews,  a  ruler  of  the 
synagogue,  whose  name  was  Jairus.  This  bereavement  was 
the  more  distressing,  as  she  was  his  only  child.  Doubtless,  he 
had  resorted  to  all  the  means  within  his  power,  but  they  were 
ineffectual,  and  at  length  he  comes  with  intense  anxiety,  and 
makes  his  case  known  to  Jesus.  Let  us  take  a  survey, 

I.  OF    THE    MANNER    OF    HIS    ADDRESS    TO    CHRIST.       And, 

II.  THE    CIRCUMSTANCES     CONNECTED    WITH   THE    MIRACLE    JE- 
SUS   WROUGHT. 

I.  THE  MANNER  OF  HIS  ADDRESS  TO  CHRIST.     Observe, 
1.  He  paid  him  reverential  homage.     "  Behold,  there  came  a 
certain  ruler  and  worshipped  him,"  —  verse   18.     Here   was  a 
visible  exhibition  of  his  high  and  sacred  regard  for  the  Savior, 


184  SKETCHES    OF    SERMONS. 

and  a  striking  manifestation  of  his  own  humility.  In  all  our 
approaches  to  Christ,  how  lowly  we  should  be  before  him. 
How  reverentially  we  should  bow  before  him.  This  is  ever  es- 
sential —  ever  beautiful,  and  most  interesting  as  evinced  by  the 
ruler  on  this  occasion. 

2.  He  stated  the  nature  of  his  grief.     "  My  daughter  is  even 
now  dead."     He  had  left  her  probably  in  the  agonies  of  dying, 
and  he  concluded  that  by  this,  the  spirit  had  departed.    His  was  a 
relative  sorrow  :  and  how  vulnerable  we  are  in  all  the  relation- 
ships of  life.     How  distressing  this  affliction — the  loss  of  an 
only  child.     None  left  to  whom  the  parental  affection  could  be 
transferred.     Removed,  too,  just  as  she  was  rising  into  woman- 
hood.    Notice, 

3.  He  expressed  extraordinary  faith  in  the  Savior.     "  But 
come  and  lay  thy  hand  upon  her,  and  she  shall  live."     His  faith 
had  brought  him  to  seek  the  gracious  interposition  of  Christ. 
And  now,  though  the  case  was  absolutely  hopeless  — humanly 
speaking —  he  avers  his  belief  that  Christ  could  restore  her,  and 
that  by  laying  his    hand   on  her.     This  was  a  noble  manifest- 
ation of  faith  in  the  power  of  the  Savior.     It  admitted  Christ  to 
be  indeed  the  Messiah,  and  Son  of  the  living  God.     It  put  the 
highest  honor  on  his  attributes  and  mission.     We  do  not  wonder, 
therefore,  that  Christ  bestowed  high  honor  on  such  faith.     No- 
tice, 

II.    THE    CIRCUMSTANCES    CONNECTED    WITH    THE    MIRACLE 
CHRIST  WROUGHT. 

1.  Christ  immediately  arose  and  went  with  him.      Verse  19. 
Here  was   faith  acting  immediately  on  the  love  and  power  of 
Christ.     He  therefore  delays  not,  but  at  once  accompanies  the 
distressed  father  to  his  house. 

2.  He  silences  the  mourners.     When  he  came  to  the  ruler's 
house,  and  "  saw  the  minstrels  and  the  people  making  a  great 
noise,  he  said  unto  them  '  Give  place,' "  &c.,  —  ver.  23,  24. 
The  minstrels  were  persons  employed  to  play  soft  and  melan- 
choly music,  on  the  decease  of  persons,  and  were  accompanied 


MIRACLES    OF    CHRIST.  185 

in  their  plaintive  strains  by  others,  who  gave  themselves  up  to 
loud  and  violent  expressions  of  sorrow  and  lamentation.  He 
demands  the  cessation  of  the  music  and  the  mourning,  and  puts 
them  forth  from  the  room  where  the  corpse  was. 

3.  He  declares  it  to  be  but  a  temporary  suspension  of  life. 
He  said  to  them,  "  The  maid  is  not  dead,  but  sleepeth,"  —  ver. 
24.     He  did  not  mean  that  death  had  not  really  taken  place  — 
but  that  her  decease  should  be  no  more  than  a  temporary  sleep. 
Death  is  often  spoken  of  as  sleep,  and  sleep  is  a  very  striking 
emblem  of  it.     Those  who  heard  this  declaration,  "  laughed 
him  to  scorn,"  —  verse  24.     They  were  certain  that  she  was 
actually  dead,  and  doubtless  despised  all  attempts  for  her  resus- 
itation. 

4.  He  raises  her  by  the  hand,  and  behold  she  lives  !     But 
when  the  people  were  put  forth,  he  went  in  with  his  three  dis- 
ciples, Peter,  James  and  John,  "  And  took  her  by  the  hand,  and 
the  maid  arose,"  —  verse  25.     Mark  adds,  that  Christ,  when  he 
took  her  by  the  hand,  said,  —  Talitha  cumi :  that  is,  "  Damsel, 
I  say  unto  thee,  arise  !  "     And  thus  by  his  Almighty  word,  the 
damsel  arose,  and  Jesus  commanded  that  something  should  be 
given  her  to  eat.     Mark,  5  :  41  — 43. 

What  a  display  of  divine  power  and  glory  was  this  !  No 
wonder  that  it  is  recorded,  "  And  the  fame  thereof  went  abroad 
into  all  that  land,"  —  verse  26.  Learn, 

1.  The  mutability  of  all  earthly  enjoyments.     Riches,  honors, 
pleasures,  friends,   are  all  mutable.      Hgw  important  then  to 
avoid  creature  idolatry.     They  who  have  wives,  or  husbands,  or 
children,  should  be  as  though  they  had  none. 

2.  The  all-sufficiency  of  Christ.     For  every  trouble,  and  in 
every  time  of  need. 

3.  The  power  of  faith. 

"  Faith,  might;  faith,  the  promise  seei, 

And  looks  to  that  alone  ; 
Laughs  at  impossibilities, 
And  cries  it  shall  be  done  ! " 


186  SKETCHES    OF    SERMONS. 


THE  RESTORATION  OF  THE  WIDOW'S  SON. 


*  And  it  came  to  pass  the  day  after,  that  he  went  into  a  city  called  Nuin  ;  and  many  of 
his  disciples  went  with  him,  and  much  people.  Now  when  he  came  nigh  to  the  gate  of  the 
city,  behold  there  was  a  dead  man  carried  out,  the  only  son  of  his  mother,  and  she  was 
&  widow  ;  and  much  people  of  the  city  was  wiih  her,"  &.c.  —  Luke,  7 :  11 — 17. 

OUR  subject  introduces  us  to  one  of  the  most  affecting  scenes 
the  evangelists  record.  Death  is  ever  solemn,  and  to  friends 
and  relatives,  a  distressing  event.  But  some  bereavements  are 
much  more  afflictive  than  others.  The  loss  of  the  wife  is  des- 
cribed as  the  removal  of  the  desire  of  our  eyes.  Hence,  how 
sad  and  afflicted  must  Jacob  have  been,  when  his  beloved 
Rachel  was  no  more.  The  loss  of  an  only  child  is  a  deep  af- 
fliction, but  even  then,  the  parents  may  condole  with  each  other  ; 
and  by  mutual  sympathy,  lessen  the  grief  of  both.  But  our  text 
introduces  us  to  a  widow  who  had  lost  her  only  son,  and  whom 
she  was  now  following  to  the  house  appointed  for  all  living. 
Happy  for  that  daughter  of  sorrow  Jesus  was  passing  by  —  his 
compassion  was  excited  —  his  wonder-working  arm  was  em- 
ployed in  giving  back  to  her,  her  only  son.  Observe  in  the  mir- 
acle Jesus  wrought  on  this  occasion, 

I.  THAT  IT  WAS  UNSOLICITED.      On  other  occasions,  some- 
times the  afflicted  persons,  at  other  times  the  friends  of  the  af- 
flicted, came  and  sought  the  merciful  interposition  of  Jesus. 
But  on  this  occasion  the  funeral  train   was  moving  towards  the 
places  of  sepulchre,  —  verse  12.     The  widow  was  too  absorbed 
in  grief  to  notice  anything  which  passed  by  ;  and  though  Christ 
and  his  disciples  drew  near,  his  aid  was  not  sought,  his  pity  not 
implored. 

II.  THIS     MIRACLE     WAS     PERFORMED     IN     THE     MOST    PUBLIC 
MANNER.     J\ll  Christ's  mirarles  were  performed  in  the  presence 
of  competent  witnesses      When  he  raised  the  ruler's  daughter 


MIRACLES    OF    CHKIST.  187 

there  were  three  of  the  disciples  present.  Often  he  wrought 
his  miracles  when  multitudes  surrounded  him.  So  on  this  occa- 
sion, the  funeral  procession  was  just  passing  out  of  one  of  the 
public  gates  of  the  city.  Here  was  the  widowed  mother,  and 
also  "  much  people  of  the  city  with  her,"  —  verse  12.  Christ 
too  was  attended  by  his  disciples,  and  much  people  were  also 
with  him,  —  verse  11.  So  that  in  the  most  public  manner  pos- 
sible did  Jesus  display  his  Almighty  power  on  this  occasion. 

III.  THE    MANNER    OF     ITS     PERFORMANCE    WAS    MOST    SIGNAL 
AND    STRIKING. 

1.  He  touched  the  bier.     He  stepped  forth  towards  those  who 
were  bearing  the  corpse,  and  then  he  stretched  forth  his  won- 
drous hand,  and  touched  the  bier.     No  doubt  some  would  recog- 
nize him,  and   probably  the  bearers  would  be  impresssed  with 
feelings  of  reverence  and  awe.     Hence  it  is  added,  they  "  stood 
still." 

2.  He  proclaimed  the  life-giving  word.     "  And  said,  young 
man  I  say  unto  thee,  arise  !  "  —  verse   14.      And  immediately 
the  spirit  resumed  its  former  habitation  —  the  heart  began  to 
heave  —  the  blood  to  circulate  —  the  senses  to   resume  their 
functions,  and  at  Christ's  omnific  bidding  he  "  sat  up,  and  be- 
gan to  speak,"  —  verse  15.     Here  was  unquestionable  evidence 
of  the  reality  of  the  miracle.     Here  was  the   dead  attesting  by 
a  new  given  being,  and  by  an  audible  voice,  the  glory  of  him 
who  was  the  resurrection  and  the  life. 

IV.  IT    WAS    A    MIRACLE    OF    TENDEREST    COMPASSION.       When 

Jesus  first  saw  the  funeral  procession,  he  beheld  the  sorrow  of 
the  afflicted  widow.  He  saw  that  the  fountains  of  her  soul  were 
broken  up.  He  beheld  the  tears  which  suffused  her  care-worn 
cheeks.  He  heard  the  deep  plaints,  and  the  distressing  sighs  of 
her  burdened  spirit.  And  it  may  be  said  of  the  gentle  and  af- 
fectionate Jesus,  that  his  eye  affected  his  heart.  He  resolves 
therefore  to  interpose  his  power  in  giving  back  to  the  widow  her 
son  from  the  regions  of  the  dead.  Hence  before  he  exercised 
his  infinite  energy  he  said, 


1-8  SKETCHES    OF    SERMONS. 

(1.)  Weep  not.  Let  thy  tears  cease  to  flow — for  thy  ad- 
versity and  mourning  shall  be  turned  into  joy  and  gladness. 
When  he  said,  Weep  not !  —  it  implied  that  the  occasion  of  her 
grief  should  be  taken  away.  How  significant  of  Christ's  great 
mission  into  our  world.  He  came  to  dry  up  the  tears  of  a  sinful 
and  afflicted  world. 

"  Change  then,  O  sad  one  !  grief  to  exultation, 

Worship  and  fall  before  Messiah's  knee  : 
Strong  was  his  arm,  the  bringer  of  salvation, 
Strong  was  the  word  of  God  to  succor  thee." 

When  he  had  wrought  the  miracle, 

(2.)  He  delivered  him  to  his  mother,  —  verse  15.  What  a 
gift !  How  infinite  the  power,  and  how  boundless  the  grace  of 
the  donor.  No  other  gift  would  have  met  the  weeping  widow's 
need,  and  such  a  gift  as  this,  none  but  the  anointed  Messiah 
could  bestow.  What  the  mother  felt,  or  said,  or  did,  is  not  re- 
vealed. What  the  young  man  uttered  when  he  sat  up,  or  what 
he  spake  to  the  Savior,  or  to  his  mother,  or  to  the  multitude,  is 
not  made  known.  The  miracle,  in  all  its  grandeur,  has  been 
performed  —  the  widow  has  received  her  son  brought  to  life 
again  —  and  now  the  curtain  falls,  and  silently  closes  the  august 
and  wondrous  scene.  But, 

V.    THE    EFFECTS    ON    THE    MULTITUDE    ARE    DECLARED. 

1.  A  spirit  of  sacred  awe  pervaded  their  minds.      "  There 
came  a  fear  on  all,"  —  verse   16.     They  felt  they  were  in  the 
presence  of  a  great  and  glorious  power.     That  he   who  could 
raise  the  dead  must  be  an  extraordinary  person.     One  sent  from 
God  —  one  on  whom  the  Spirit  of  God  eminently  rested.     The 
two  worlds  had  been  very  forcibly  connected  in  the  death  of  the 
young  man,  and  disconnected  in  bringing  him  again  to  life. 

2.  They  glorified  God.     And  they  did  this  by  admitting  the 
Messiahship  of  the  Savior.     By  confessing  that  God,  according 
to  the  sayings  of  the  prophets,  had  indeed  visited  the  people. 
Would  not  the  event  remind  them  of  the  recorded  miracles  of 


MIRACLES    OF    CHRIST.  189 

Moses  and  Elijah,  and  would  not  they  see  in  Christ,  him  of 
whom  Moses  had  written — "A  prophet  shall  the  Lord  your 
God  raise  up  unto  you  of  your  brethren,  like  unto  me,  him  shall 
ye  hear  ?  "  Yet  we  fear  that  the  awe  and  the  confession  of 
Christ's  Messiahship  were  only  temporary  impressions.  We 
fear  that  they  did  not  retain  the  emotions  excited,  and  that  they 
did  not  adhere  to  Christ,  or  follow  him  as  his  disciples.  Learn, 

1.  How  brittle  and  tender  are  the  cords  by  which  the  relation- 
ships of  life  are  bound  together.     And  often  the  young  die  be- 
fore the  old,  the  apparently  strong  and  vigorous  before  the  aged 
and  enfeebled.     Here  was  the  corpse  of  the  young  man,  and 
the  aged  widow  following  him  to  the  tomb. 

2.  What   exalted  views  we  should  have  of  the  Lord  Jesus. 
What   majesty  and  power  can  be  compared  to  his  ?     And  how 
evidently  do  these  miracles  testify  to  the  divinity  of  his  nature. 
He  called  not  for  the  power  from  on  high  to  do  this  mighty 
deed.     No  ;  it   dwelt  inherently  in  him.     He  did  it  not  in  the 
name  of  the  Father,  but  in   his  own  name.     He  said,  "  I  say 
unto  thee,  arise." 

3.  How  it  familiarizes   to  us   the  sublime  doctrine  of  the 
resurrection.     Here  we  see  the  power  efficient  for  the  mighty 
work.     He  who  brought  this  young  man  back  by  his  word,  will, 
by  his  Almighty  fiat,  raise  again  the  slumbering  millions  at  the 
last  day. 

4.  How  it  should  teach  us  to  cherish  tenderness  and  compas- 
sion for  the  sorrowing.     Let  the  kind  address  of  Jesus  to  the 
widow   of  Nain,  be  remembered  and  imitated.     "  Weep  not." 
You  may  not  have  the  power  to  remove  the  cause  of  sorrow  as 
Jesus  did,  but  labor  to  assuage  the   griefs  of  the  afflicted  and 
distressed.     Labor  to  Sympathize  with  the  suffering,  and  be  it 
your  earnest  desire  to  convey  on  every  possible  occasion,  ten- 
der consolation  to  the  bosom  heaving  with  anguish  and  distress. 
"  Weep  with  those  that  wl^>,"  and  "  Bear  one  another's  bur- 
den's, and  so  fulfil  the  law  of  Christ."     How  much  misery  and 


190  SKETCHES  OF  SERMONS. 

suffering  might  be  dried  up  in  our  sad  and  dreary  world,  if  all  the 
disciples  of  Jesus  would  tread  in  the  footsteps  of  the  benevolent 
and  merciful  Savior,  "  who  went  about  doing  good." 


DEATH  OF  LAZARUS,  THE  FRIEND  OF  CHRIST 


"  These  things  said  he  :  and  after  that  be  a.-.ith  unto  them,  Oar  friend  Lazarus  sleep 
eth  ;  bat  I  go,  that  I  may  awoke  him  out  of  sleep."  —  Juhn,  11  :  11. 

FEW  families  have  been  more  honorably  distinguished  than 
the  family  of  Bethany.  Two  sisters  and  one  brother  constituted 
this  godly  household  :  the  names  of  Martha  and  Mary  will  be 
handed  down  with  holy  fragrance  to  the  latest  posterity.  Their 
brother  was  also  one  of  the  special  objects  of  Christ's  affection 
and  esteem,  —  verse  5.  Even  the  most  pious  families  are  ex- 
posed to  sickness,  sorrow,  and  death.  Disease  invaded  this  do- 
mestic circle.  The  sickness  waxed  worse  and  worse,  until 
death  terminated  his  sufferings.  Jesus  had  delayed  his  visit, 
though  apprized  of  the  condition  of  Lazarus,  —  ver.  6,  7,  &c. 
There  are  two  main  ideas  in  the  text, 

I.  THE    TRUE    CHARACTER    OF    CHRIST'S    DISCIPLES.       And, 

II.  A  BEAUTIFUL,  METAPHOK^CAL    REPRESENTATION    OF  DEATH. 

I.  THE  TRUE  CHARACTER  OF  CHRIST'S  DISCIPLES.  They  are 
his  friends.  Christ  called  Lazarus  his  friend.  "  Our  friend." 
Now  Christ  thus  denominates  all  his  people.  Abraham  was 
called  the  friend  of  God.  John  15 :  14,  15.  Now  in  refer- 
ence to  this  character,  observe, 

1.  That  they  were  not  always  s+h.  Not  such  by  birth  nor 
education.  Once  afar  off.  Alienated.  Without  God.  Ene- 
mies &c. 


MIRACLES    OF    CHRIST.  191 

2.  They  became  such  by  accepting  the  reconciliation  offered 
in  the  gospel.     Gospel   reveals  the  Divine  system  of  reconcilia- 
tion.    Publishes  it.     Urges  it.       We  beseech  you  to  be  recon- 
ciled to  God.     By  faith,  the  sinner  is  accepted  into  God's  favor 
and  family.     That  day  the  friendship  commences. 

3.  This  friendship  is  connected  with  great  immunities  and 
blessings.     He  reveals  his  will  to  such  —  c.  15:  15.     He    com- 
munes with  such.     He  blesses,  keeps,  saves,  &c.       His    prom- 
ises and  ordinances  are  all  theirs.     "  All  are  yours,"  &c. 

4.  This  friendship  with  Christ  will  be  made  manifest.      We 
shall  profess  Christ.      Entertain  Christ.      In   our   houses   and 
hearts.     Honor  Christ.      Obey  him.      Make  his  interests  ours, 
&c.     Prefer  Christ  above  all  things,  &c.     Extol  and  recommend 
him,  &c. 

5.  Friendship  with  Christ  ever  includes  affection  for  his  peo- 
ple.    Hence  Christ  said,  Not  my  friend,   but   ours.     A  good 
man  will  love  all   good  men.     The  spirit  of  goodness  and  love 
pervades  the  whole  Christian  church.     Every  believer  is  within 
one  holy,  spiritual  bond  of  grace,  mercy,  and   peace.     This  is 
the  great  badge  of  Christianity.     "  By  this,"  &c. 

II.  THE  TEXT  CONTAINS  A  BEAUTIFUL,  METAPHORICAL  REPRE- 
SENTATION OF  DEATH."  "  Our  friend  Lazarus  sleepeth."  This 
metaphor  was  used  at  a  very  early  period  in  reference  to  Moses, 
"Behold,  thou  shalt  sleep  with  thy  fathers," — Deut.  31 :  16. 
Thus,  too,  Job.  For  now,  saith  he,  "  Shall  I  sleep  in  the  dust, 
and  thou  shalt  seek  me  in  the  morning,  but  I  shall  not  be,"  — 
7:21.  So  Daniel  speaks,  that,  "  Many  of  them  that  sleep  in 
the  dust  of  the  earth,  shall  awake."  So  the  apostle  speaks  of 
"Those  who  sleep  in  Jesus,  and  whom  God  will  bring  with 
him."  So  Christ  in  his  resurrection  is  said  to  be,  "  the  first 
fruits  of  them  that  slept."  Now  observe, 

1.  The  striking  resemblance  between  sleep  and  death.  The 
eyes  closed,  —  ears  sealed,  —  senses  suspended.  The  breathing, 
and  the  warmth  of  the  body,  only  indicate  between  the  one  and 
the  other.  How  truly  it  is  the  image  of  death. 


192  SKETCHES    OF    SERMONS. 

2.  As  sleep  is  a  state  of  quiescence  and  repose.     The  toil  of 
the  day  is  over,  —  fatigue  past,  —  activity  ceased.     So  all  energy 
and  labor,  &c.  end,  with  respect  to  this  world,  with  the  sleep  of 
death. 

3.  As  sleep  is  identified  with  night.     They  that  sleep,  sleep 
in  the  night,  &c.,  and  "  I  must  work  while  it  is  called  day,"  &c. 
To  die  is  to  lie  down  in  darkness.     See  Job,  10 :  21,  22. 

4.  As  sound  sleep  is  incompatible  with  suffering.     Weariness, 
pain,  anguish,  &c.,  are  all  forgotten  in  sleep.     What  a  merciful 
cessation !     So  in  death,  all  sufferings  of  the  body  end.     All 
care  has  left  its  distracting  seat,  &c. 

5.  As  sleep  "only  relates  to  the  repose  of  the  body.     Mind  still 
active.     What  scenes  and  events  are  familiar  to  us  in  the  dreams 
and  visions  of  the  night  season.     Now  so  in  death,  —  the  body 
only  is  still  and  torpid.     The  mind  lives,  and  thinks,  and  feels, 
—  and  who  can  describe  the  visions  and  scenes  with  which  it 
becomes  immediately  conversant. 

6.  As  sleep  is  but  a   temporary  suspension  of  the  physical 
powers.     In  a  few  hours  the  man  awakes,  and  sees  and  hears, 
ind  resumes  his  activity.     So  death  is  not  the  annihilation  of 
.he  body,  much  less  of  the  soul.     In  the  morning  of  the  great 
day,  the  dead  shall  hear  the  voice  of  the  Son  of  God,  and  shall 
live.     What  a  scene  when  countless  millions  shall  be  aroused  by 
the  trumpet's  blast,  and  come  forth  at  the  bidding  of  their  God 
and  Judge.     I  just  add,  that  death  to  the  righteous, 

(1.)  Is  a  safe  sleep.     Their  dust  is  precious  with  God. 

(2.)  Hopeful  sleep.  Lie  down  in  hope,  and  that  hope  shall 
be  realized  to  the  full. 

(3.)  It  is  but  a  short  sleep.  Compared  with  eternity,  even 
that  of  A.bel  will  be  but  as  a  few  moments, 

(4.)  For  this  sleep  serious  preparation  is  necessary.  We 
should  think,  and  reflect,  prepare.  Fear  of  God.  Faith  in  Christ. 
Obedience  to  the  Divine  will,  are  the  essential  pre-requisites. 

Learn, 

1.   The    essential    characteristics  of  true  friendship    with 


MIRACLES    OF    CHRIST.  193 

Christ.     Faith   in   Him,  love   to  Him,  and   communion   with 
Him. 

2.  The  connection  between  a  holy  life  and  a  peaceful  death. 
The  righteous   sleep   in  Jesus.     Death  is  the  repose  of  their 
wearied  bodies,  and  they  retire  to  the  grave  with  a  blessed  hope 
of  a  glorious  resurrection. 

3.  The  grave  is  the  prison  of  the  unconverted.     There  they 
are  reserved  until  the  judgment  of  the  great  day. 


CHRIST  WEEPING  AT  THE  GRAVE  OF  LAZARUS. 

"  Je.sus  wept."  —  John,  11 :  35. 

WE  have  previously  contemplated  Lazarus  as  the  friend  of 
Jesus,  and  have  considered  his  decease  under  the  striking  em- 
blem of  sleep,  —  we  are  now  to  advance  in  the  narrative,  and 
mingle  with  his  weeping  sisters  and  friends.  In  verse  32,  we 
have  Jesus  in  the  presence  of  the  sisters,  and  listening  to  the 
sorrowful  plaint  of  the  affectionate  Mary,  who  had  said  to  him, 
"  Lord,  if  thou  hadst  been  here,  my  brother  had  not  died,"  — 
verse  32.  He  was  then  brought  into  the  midst  of  the  weeping 
circle,  which  when  he  beheld,  it  is  said  he  groaned  in  the  spirit 
and  was  troubled,  and  said,  where  have  ye  laid  him  ?  They 
said  unto  him,  "Lord,  come  and  see."  He  then  proceeded 
with  them  to  the  grave  of  Lazarus,  and  it  is  written  of  him,  — 
Jesus  wept.  A  more  pathetic  sentence  never  was  inscribed  — 
so  short  —  so  simple  —  yet  so  comprehensive.  A  more  natural 
inference  could  not  have  been  drawn.  When  the  Jews  saw  the 
tears  of  Jesus  flowing,  they  said,  "  Behold  how  he  loved  him." 

I.  LET  US  ASCERTAIN  THE  CHARACTER  OF  THE  TEARS  OF  JESUS. 

And, 

II.  WHAT  LESSONS  WE  ARE  TAUGHT  BY  THEM. 

I.   THE   CHARACTER   OF    THE    TEARS    OF    JESUS. 

17 


l94  SKETCHES    OF    SERMONS. 

1.  ht,  wept  as  a  man.     We  often  insist  on  the  divinity  of  the 
Lord  Jesus.    Cannot  do  so  too  extensively.     It  is  one  of  the 
grand  pillars  of  the  Christian  system.     But  it  is  equally  impor- 
tant to  remember  his  manhood,  —  made  of  a  woman,  &c.     Truly 
a  descendant  of  Adam  and  of  the  seed  op  Abraham.     Thus  he 
had  all  our  sympathies.     God  made  the  heart  soft,  that  it  might 
feel.     Tender,  that  it  might  sympathize.     And  surely  there  is 
enough  in  the  death  of  any  ordinary  friend  to  produce  distress 
of  spirit  and  a  stream  of  tears.     It  is  not  weakness,  but  true 
manliness,  to  weep  on  just  and  fitting  occasions. 

2.  He  wept  as  a  friend.     He  loved  Lazarus.     He  was  one 
of  his  disciples,  &c.     With  him  he  had  repeated  fellowship  and 
communion  of  soul.     The  highest,  the  richest,  and  the  sweetest 
communion.     Death  had  rent  in  twain  the  kindly  bond.     For 
love  is  the  bond  of  perfectness — the   cement  of  hearts  —  the 
one  atmosphere   of  united   souls.     We   would  feel  for  a  dear 
friend  in  ordinary  trouble.     In  ordinary  conflicts.     In  ordinary 
sufferings.     But  who  shall  describe  the  agonies  of  death.     The 
turbid  stream  of  Jordan.     The  severe  conflict  with  the  last  ene- 
my, &c.     What  a  friend  is  Christ !  —  But  he  was  also  the  friend 
of  the  two  sisters.     Their  griefs,  therefore,  were  his. 

3.  He  wept  as  the  Savior  ;  —  the  Son  of  God.     He  here  be- 
held the  power  of  sin  —  the   degradation  of  man.     The  irre- 
versible decree  with  respect  even  to  the  good  and  the  pious. 
But,  as  the  Savior,  he  knew,  also,  of  the  infatuation  of  men  in 
neglecting   preparation  for  dying.     The    awful    scenes   which 
often  immediately  follow  eternal  death.     The  deep-rooted  preju- 
dice of  the  Jews  who  were  about  to  witness  the  miracle,  &c. 

II.  WHAT  LESSONS  ARE  WE  TAUGHT  BY  IT  ? 

1.  That  even  the  beloved  saints  of  Christ  must  die. 

2.  That  grief  at  the  death  of  friends  is  both  a  right  and 
sacred  feeling.     Religion  does  not  prohibit,  it  only  moderates 
and  sanctifies  it.     "  Sorrow  not   as  them   without  hope,"  &c. 
Here  is  the  greatest  example,  &c. 

3.  That  the  death  of  saints  is  not  overlooked  by  Jesus.     He 


MIRACLES    ,->F    CHRIST.  195 

is  the  Lord  of  providence.  Lori  both  of  the  living  and  the 
dead.  Whether  we  live,  &c.  He  orders  all  things.  He  doth 
all  things  well.  He  has  the  keys  of  death  and  the  grave. 

4.  That  death  itself  is  subject  to  our  blessed  Lord.     "  I  am 
the  resurrection,"  &c.     See  him  standing.     Behold  his  counte- 
nance.    Hear  his  voice.     Watch  its   influence.     How    marve- 
lous, &c.    .Think  of  the   resurrection  day.     Time  is  expiring. 
Earth  reeling.     The   heavens  wrapped   up    as  a   scroll.     Sun 
darkened.     Moon  turned  to  blood.     Harken  to  the  angels'  blast. 
See  the  descending  Savior.     Hear  the  omnific  mandate.     The 
earth  bursts  with  life.     Myriads  —  myriads  rise   at  his  bidding. 
It  is  the  first  resurrection.     Their  vile  bodies  are  like  to  Christ's 
glorious  bodies,  &c.     They  ascend  with  him,  and  are  so  for 
ever  with  the  Lord,  &c. 

5.  That  Chrisfs  presence  can  alone  sanctify  the  bereavements 
of  life.     In  sickness,  let  us    seek    the    especial   presence    and 
grace  of  Christ.     Under  bereavements,  let  us  be  solicitous   to 
have  the  presence   and  grace  of  Christ.     He   alone  can  give 
strength  to  bear  sorrow,  to  restrain  its  workings,  and  make  it  a 
blessing.     He  alone  can  be  all  to  us  when  friends  and  kindred 
die.     And  he  can    be   to  us  more  than  father  or  mother,  or 
brother  or  sister  —  for  to  the  true  believer,  "  He  is  all,  and  in 
all."     "  The  chiefest  among  ten  thousand  ;  "  yea  all  our  salva- 
tion, and  all  our  desire. 


196  SKETCHES    OF    SERMONS. 

RESURRECTION  OF  LAZARUS. 

"  Then  laid  the  Jewi,  Behold  how  ho  loved  him,"  &c.—  John.  11 :  30—46. 

WE  have  already  witnessed  the  mighty  power  of  Christ,  in 
raising  the  ruler's  daughter  from  the  bed  of  death,  —  the  widow's 
son  from  the  bier  as  they  were  bearing  him  to  the  tomb,  —  and 
now  we  are  called  to  behold  the  resurrection  of  Lazarus  from 
the  tomb,  who  had  been  dead  four  days.  Jesus  had  borne  his 
testimony  to  Lazarus  as  his  friend,  he  had  met  with  and  com- 
forted the  bereaved  and  sorrowful  sisters,  and  had  announced 
the  truth  that  he  should  rise  again.  He  had  wept  with  the 
mourners  at  his  tomb,  and  now  he  stands  ready  to  give  the  man- 
date which  should  recal  him  to  life,  and  bring  him  back  from 
the  regions  of  the  dead.  Observe, 

I.  THE  SCENE  PRESENTED.  He  "  cometh  to  the  grave,"  — 
verse  38.  In  that  grave  lay  the  earthly  remains  of  Lazarus. 
How  fit  the  description  of  one  who  likens  it  to  a  house,  the 
house  appointed  for  all  living.  How  low  and  humble,  —  dug 
out  of  the  earth.  How  small  and  circumscribed,  —  a  few  feet 
in  its  dimensions.  How  silent  and  dreary  ;  no  sound  of  mirth 
or  activity  is  heard  proceeding  from  it.  How  appalling  to  flesh 
and  blood.  Nature  could  not  court  it ;  —  who  would  wish  to 
exchange  the  splendid  sitting-room,  or  even  the  social  hearth  for 
it  ?  Yet  how  numerous  and  how  densely  populated !  The 
earth  may  be  likened  to  one  great  grave-yard,  —  one  world  of 
sepulchres.  It  is  a  house  whose  foundations  rest  on  the  sin  of 
man,  —  rebellion  dug  out  its  basis,  and  but  for  sin,  earth  would 
have  been  as  sepulchreless  as  heaven.  Here  we  behold  the 
ravages  of  transgression,  aad  the  degradation  and  ruin  of  our 
nature.  Yet  thanks  be  to  God,  it  is  not  an  eternal  prison,  for 
Jesus  stands  a*  its  margin  to  raise  to  life  its  slumbering  tenant. 
Notice, 


MIRACLES    OF    CHRIST.  197 

II.  THE  DIRECTIONS  GIVEN.  (1.)  He  ordered  the  removal  of  the 
stone  from  the  mouth  of  the  tomb.     Martha's  doubts  seemed  now 
to  arise,  for  she  concluded  by  that  period  that  the  body  had  become 
putrescent.     To  this  Jesus  replied,  that  if  she  would  believe 
as  he  had  already  said,  she  should  see  the  glory  of  God,  —  verse 
40.     The  miracles  of  the  Redeemer  reflected  the  Divine  glory. 
They  were  the  demonstrations  of  the   power  and  goodness  of 
Johovah.     And  they  attested  the  Divine  mission  of  the  Lord 
Jesus.     The  stone  was  now  removed  —  then, 

(2.)  Jesus  held  devotional  communion  with  his  Father.  With 
eyes  lifted  up  towards  heaven,  he  said,  "  Father,  I  thank  thee 
that  thou  hast  heard  me :  and  I  knew  that  thou  hearest  me 
always,"  &c.  —  verse  41, 42.  Here  the  oneness  of  the  Son  with 
the  Father's  mind  is  beautifully  implied.  As  they  were  one  in 
nature,  so  of  necessity  in  purpose  and  design.  Jesus  ever 
prayed  in  accordance  with  the  will  of  his  Father,  and  his  Father 
ever  delighted  to  hear  and  grant  his  requests.  He  thus  honored 
the  Father  by  confidential  acknowledgment,  and  holy  thanks- 
giving. Observe, 

III.  THE  POWER  HE  EXERTED.     Having  thus  communed  with 
God,  "  He  cried  with  a  loud  voice,  Lazarus  come  forth ! "    Ob- 
serve, though   he  had  prayed  to  the  Father,  he  does  not  raise 
Lazarus  in  the  Father's  name,  but  by  his  own  almighty  com- 
mand.    His  voice  pierced  the  caverns  of  the  dead,  extended  to 
the  spirit  of  the  deceased,  and  imparted  life  to  the  slumbering 
remains  of  Lazarus.     Hence,  immediately,  "  He  that  was  dead 
came  forth,  bound  hand  and  foot  with  grave-clothes ;  and  his 
face  was  bound  about  with  a  napkin.     Jesus  saith  unto  them, 
Loose  him,  and  let  him  go,"  —  verse  44.     No  wonder  that  the 
multitude  should  have  been  panic-struck  by  the  scene,  and  that 
Lazarus  should  have  been  left  to  struggle  with  his  funeral  ap- 
parel.    Let  it  be  remembered,  that  this  was  a  miracle  of  indis- 
putable reality.     Collusion,  or  deception,  was  out  of  the  ques- 
tion.    It  was  effected  by  the  word  of  Christ.     It  was  one  of  the 
Redeemer's  most  extraordinary  miracles, — one  of  his  most  stu- 

17* 


198  SKETCHES    OF    SERMONS. 

pendous  doings  on  earth.  And  yet  while  it  produced  faith  in 
some  who  beheld  it,  (ver.  45,)  yet  the  chief  priests  and  the 
pharisees  were  more  established  in  their  prejudice  and  envy  of 
Christ,  and  sought  more  diligently  after  this  how  they  might  take 
him  and  put  him  to  death.  How  clear  that  no  evidence  can 
meet  the  exigencies  of  the  mind,  spell-bound  by  prejudice  and 
the  love  of  sin. 
Learn, 

1.  The  glory  and  dominion  of  Christ.     How  true  that  He 
hath  the  keys  of  hades  and  death.     That  he  can  open,  and  no 
man  can  shut.     That  his  power  and  authority  extend  to  all  be- 
ings and  to  all  worlds.     He  is  Lord  of  all. 

2.  Here  we  have  an  emblematical  representation  of  the  resur- 
rection of  the  soul  dead  in  sin.     He  quickens  by  his  power  and 
word,  those  who  are  dead  in  trespasses  and  sins. 

3.  This  gives  us  a  miniature  view  of  the  final  resurrection. 
That  voice  which  awoke  Lazarus,  shall  wake  the  slumbering 
multitudes  at  the  last  day.     The  dead  shall  hear  the  voice  of 
the  Son  of  God  and  live. 


THE  TEN  LEPERS. 

"  And  Jesus  answering  said,  Were  there  not  ten  cleansed  ?  but  where  are  the  nine  •  " 
—  Luke,  17:  17. 

THE  human  body  is  exposed  to  a  number  of  fearful  maladies. 
Sin  has  sown  its  seeds  of  decay  and  sorrow  in  every  part  of 
the  system,  and  these  have  produced  a  harvest  of  painful  and 
distressing  maladies.  During  the  Savior's  sojourn  on  earth,  he 
exercised  his  almighty  and  gracious  influence  in  allaying  and 
restoring  from  the  various  ills  that  flesh  is  heir  to.  He  went 
about  doing  good  both  to  the  bodies  and  souls  of  men.  He 
healed  all  manner  of  diseases,  and  even  brought  back  again  the 


MIRACLES    OF    CHRIST.  199 

spirits  of  the  departed,  and  resuscitated  the  lifeless  clay  already 
committed  to  the  grave.     Our  text  refers  to  one  of  his  stupen- 
dous miracles,  and  is  frought  with  varied  and  important  instruc- 
tion. 
Notice, 

I.  THE    REAL    CONDITION    OF    THE    PERSONS    REFERRED   TO. 

II.  THEIR  APPLICATION  TO  CHRIST. 

III.  THE  CURE  WROUGHT.     And, 

IV.  THE  THANKS  OF  THE    SAMARITAN  AND   THE   INGRATITUDE 
OF    THE    NINE. 

I.  THE  ORIGINAL    CONDITION    OF    THE    PERSONS    REFERRED    TO. 

They  were  lepers.  Leprosy  was  an  exceedingly  distressing 
disease.  It  was  painful  and  disgusting  to  the  individual,  and 
contagious  and  loathsome  to  others.  It  was  often  inflicted  as  a 
punishment  upon  heinous  transgressors.  Such  were  incurable 
by  the  power  of  man.  Were  excluded  from  society,  and  not 
allowed  to  enter  the  courts  of  the  Lord's  house.  What  a  con- 
centrated calamity.  What  a  condition  of  hopelessness  and 
sorrow.  Yet  on  this  occasion  there  were  ten  of  such  persons 
associating  together.  Outcasts  from  society,  unapproachable  by 
friends,  and  the  terror  of  all  who  might  even  behold  them  afar 
off.  In  these  lepers,  we  see  exhibited  the  true  condition  of  sin- 
ners. Sin  is  to  the  soul,  all,  and  more  than  all,  that  leprosy  is 
to  the  body.  It  denies,  embitters,  defies  human  aid  to  eradi- 
cate. It  separates  from  the  society  of  the  holy,  and  ter- 
minates in  the  horrors  of  a  guilty  death.  Worse  than  leprosy, 
it  ends  not  with  the  grave,  —  but  exposes  its  victims  to  the  ever- 
lasting misery  of  the  unending  death. 

II.  THEIR  APPLICATION  TO  CHRIST. 

1.  Observe  the  distance  they  kept  from  his  person.     "  Who 
stood  afar  off,"  —  verse  12.     That  they  might  not  disgust  him 
by  the  offensiveness  of  their  disease,  and  according  to  law,  not 
being  allowed  to  come  near  any  clean  person. 

2.  The  earnestness  of  their  prayer.     "  Have  mercy  on  us." 
Their  supplication  was  short,  but  expressive  and  fervent.     It 


200  SKETCHES    OF    SERMONS. 

was  the  real  sense  of  their  degradation  and  misery,  that  made 
them  so  anxious  for  the  interposition  of  the  Redeemer. 

3.  The  unanimity  of  their  application.     Alike  diseased,  mis- 
erable, so  they  agree  in  their  suit,  and  they  are  one  in  their 
prayer. 

4.  The  reverence  and  faith  they  evinced.     "  Jesus,"  i.  e.,  Sa- 
vior —  "  Master,"  one  having  authority.     Authority  from  God. 
The  Jews  denied  this,  and  treated  his  claims  with  disbelief  and 
scorn.     These  poor  lepers  acknowledged  his  character  both  as 
Son  and  Lord.     Without  one  ray  of  believing  hope,  they  had 
not  prayed.     Doubtless  they  had  heard  of  the  miracles  of  Christ, 
and  therefore  some  measure  of  faith  had  come  by  their  hearing, 
and  this  they  embodied  in  their  cry,  "  Jesus  —  Master,"  &c. 

III.  THE  CURE  WROUGHT. 

1.  It  was  in  connection  with  obedience  to  his  will.     He  did 
not  instantaneously  do  it.     He  commanded  them  to  go  to  the 
priests,  &c.     Now  here  two  points  were  involved.     Faith  ex- 
ercised in  him.     They  had  called    him   Jesus.     Now  he  tests 
their  belief  of  his   authority.     He  said,  go,  &c.      They  had 
called   him  Master.     He  now  tests  their  submission,  &c.     As 
cured  lepers  only  were  to  go  to  the  priests,  it  is  evident  that  these 
were  to  expect  on  their  arrival  there,  that  they  would  be  free 
from  their  malady.      The  end  of  this  arrangement  might  be 
threefold. 

(1.)  For  their  own  sake.  That  the  priests  might  attest  their 
real  restoration,  and  thus  enable  them  to  return  to  their  friends 
and  society. 

(2.)  For  the  priests'  sake.  That  they  might  see  the  Almighty 
power  of  Christ,  and  not  remain  in  unbelief.  And  to  render 
them  excuseless  if  they  rejected  his  Messiahship. 

(3.)  For  his  own  sake.  That  his  credentials,  as  the  anointed 
and  sent  of  God,  might  be  read  and  known  to  all. 

2.  The  cure  itself.     As  they  went  they  were  healed.     The 
weakness  arising  from  it  gave  way  to  strength.     The  impurity 
to   cleanness.      Irternally   made   sound,  externally   their  flesh 


MIRACLES    OF    CHRIST.  201 

wou.d  be  as  that  of  a  little  child.  It  was  a  radical,  universal, 
and  complete  cure.  A  cure  resulting  from  the  gracious  and 
divine  power  of  the  Son  of  God.  Consider^ 

IV.    THE    THANKS    RENDERED  BY    THE     SAMARITAN,     AND     THE 
INGRATITUDE    OF    THE    NINE. 

Observe, 

1.  The  Samaritan.      Belonging  to  a  class  despised  by  the 
Jews  —  of  supposed  inferior  knowledge,  and  feelings.     One  of 
a  degraded  class.     Yet  when  he  found  himself  healed,  he  im- 
mediately returned  to  Christ,  and  gave  the  most  lively  evidences 
of  joyful  exultation, — ver.  15,  16.     His  thanks   were  ardent, 
humble,  and  sincere.     How  beautiful  was  the  scene.     Notice, 

2.  The  nine.     These  were  Jews.     But  having  obtained  the 
boon,  they  forgot  the  donor.     Selfishness  excluded  the  best  feel- 
ings from  their  souls,  and  there  is  a  manifest  severe  reproof, 
&c.,  included  in  the  18th  verse. 

3.  Observe  the  commendation  of  the  one.     He  said  to  him, 
"  Arise,  go  thy  way,"   &c.     No  doubt   but  this  man  was  spir- 
itually, as  well  as  physically,  healed.     Christ's  address  exalted 
him.     Arise,  &c.     He  that  humbleth  himself,  &c.     His  faith  is 
eulogized.     "  Thy  faith,"  &c.     Faith  had  taken  hold  of  Christ's 
free   and   rich  virtue,  and  thus  he  was  made  whole.     Christ's 
favor  evidently  accompanies  him.     "  Go  thy  way,"  &c. 

Learn, 

1.  The  willingness  and  power  of  Christ  to  heal.     He  is  still 
the  same,  &c.     He  desires,  he  delights  to  heal,  &c. 

2.  The  application  to  be  made.     It  must  be  personal,  earnest, 
and  believing. 

3.  The  return  he  demands  of  those  he  saves.     Gratitude  — 
that^Jod  might  be  glorified.     He  thus  has  a  new  right  to  us, 
"  Ye  are  not  your  own,"  &c. 

4.  The  commonness  of  ingratitude.     Children  are  often  so  to 
parents.     Servants  to  masters.     The  relieved  towards  their  ben- 
efactors.    How  vile  and  odious.     But  have  not  we  all  been  so 
to   God  ?      How  we  have  forgotten  his  benefits,   &c.     Vow* 


202  SKETCHES    OF    SERMONS. 

broken.  That  deliverance.  That  restoration  to  health,  &c 
Where  are  the  nine  ?  That  sinner  said  he  would  become  se- 
rious if  he  recovered,  —  but  where  is  he  ?  That  nominal  Chris- 
tian devout, — but  where  is  he?  That  believer  more  devoted, 
—  but  where  is  he  ?  &c.  O  Lord,  enter  not  into  judgment,  &c. 


THE  HEALING   OF  MALCHUS'S  EAR. 


"And,  behold,  one  of  them  who  was  with  Jesus  stretched  out  Ais  hand,  end  drew  his 
•word,  and  struck  a  servant  of  the  high  priest,  and  smote  off  his  ear.  Then  said  Jesus 
onto  him,  Put  up  again  thy  sword  into  its  place  :  for  all  they  that  take  the  sword  shall  per- 
ish with  tho  sword,"  &c.  —  JMatt.,  26  :  51—54. 

THE  ministry  of  Jesus  began  with  the  manifestation  of  his 
miraculous  power.  Miracles  also  were  constantly  confirming 
the  doctrines  he  taught.  And  his  labors  on  earth,  and  his  won- 
drous works,  only  ended  together.  Our  subject  introduces  us 
to  Christ  subsequently  to  the  agony  which  he  endured  in  the 
garden.  He  had  now  by  communion  with  his  Father  obtained 
the  victory  over  that  fear  which  so  oppressed  him.  He  had  in- 
timated to  his  disciples  that  the  hour  of  his  suffering  was  at 
hand,  when,  lo  !  Judas  with  a  great  multitude,  and  the  chief 
priests  and  elders  of  the  people,  came  with  swords  and  staves, 
to  arrest  him.  The  base  and  faithless  kiss  having  been  given, 
Jesus  said  unto  him,  "  Friend,  wherefore  art  thou  come  ? " 
Then  came  they  and  laid  their  hands  on  Jesus  and  took  him, — 
ver.  48  —  50.  Then  it  was  that  Peter,  under  the  influence  of  ex- 
citement, stretched  out  his  hand  and  drew  his  sword,  and  struck 
the  servant  of  the  high  priest  and  cut  off  his  ear,  &c.  Let  us 
contemplate  the  scene  before  us,  and  in  doing  so  observe, 

I.    WE     HAVE     A     STRIKING    INSTANCE    OF    UNHALLOWED    ZEAL 

IN  A  GOOD  CAUSE.      Behold  the  divine  and  lowly  Jesus  —  the 


MIRACLES    OF    CHRIST.  203 

heavenly  Teacher  —  the  true  and  tender  friend  of  humanity  in 
the  hands  of  violent  and  unprincipled  men.  We  marvel  not 
that  his  disciples  should  burn  with  indignation  at  the  rudeness 
manifested  towards  him.  We  would  admire  the  soul  that  deep- 
ly felt  and  tenderly  sympathized  with  the  friend  of  sinners.  Je- 
sus had  done  nothing  amiss.  His  was  the  cause  of  righteous- 
ness, and  purity,  and  love.  Peter  therefore  was  connected  with, 
and  acting  for,  that  which  was  equitable  and  right.  But  his  er- 
rors were  manifold. 

1.  Jesus  knew  best  what  to  do,  and  not  Peter.     He  was  there- 
fore impetuous  and  rash.     He  neither  sought  advice  of  his  Mas- 
ter, nor  of  his  brethren.     "  Do  nothing  rashly,"  is  an  admon- 
ition worthy  of  the  regard  of  all  men.     One  very  wisely  advises, 
"  When  ye  know  not  what   to  do,  do  not  then  ye  know  not 
what."     The  cause  of  religion  was  never  really  served  by  pre- 
cipitancy and  rashness. 

2.  Peter's  spirit  was  unsuited  to  the  occasion.     Christ  had 
once  said  to  his  disciples,  "  Ye  know  not  what  manner  of  spirit 
ye  are  of."     How  fully  did  Peter  realize  this  on  this  occasion. 
Had  Peter  forgotten  the  intimations  that  Christ  had  so  frequently 
given  of  what  should  come  to  pass  ?     Had  not  the   Savior  just 
reiterated  that  the  Son  of  man  should  be  betrayed,  and  that  the 
very  hour  was  at  hand  ?  —  verse  43.     Had  he  not  been  one  of 
the  witnesses  of  the  Savior's  agonizing  devotion  in  the  garden  ? 
How  discordant  was  the  rash  and  violent  spirit  of  Peter,  with 
the  sacred  solemnities  of  the  night  the  Redeemer  had  spent  in 
the  garden.     Peter's  mind  was  evidently  under  the  power  of 
carnal  and  earthly  influences. 

3.  His  weapon  was  inappropriate  to  the  cause  in  which  he 
had  embarked.     Had  he  been  the  servant  of  an  earthly  princo 
or  worldly  leader,  he  might  have  borne  an  instrument  of  world- 
ly  combat.      But  Christ's   kingdom    was    spiritual,    heavenly, 
peaceable.     He  came  to  instruct,  but  the  sword  could  not  aid 
in  that     He  came  to  convince,  but  an  earthly  sword  could  not  aid 
in  that.     He  came  to  save  and  bless,  but  the  sword  could  help  in 


204  SKETCHES    OF    SERMONS. 

neither.  He  came  not  to  destroy,  and  therefore  the  sword 
could  be  of  no  avail.  Persuasion,  conversion,  consolation  were 
not  within  the  province  of  the  sword. 

4.  His  act  was  in  direct  opposition  to  the  spirit  and  life  of 
Jesus.  It  was  violent  and  cruel.  It  was  an  act  which  imperilled 
the  life  of  man.  All  Christ's  acts  were  good  and  gracious,  and 
kind.  He  never  cursed,  or  injured,  or  destroyed.  He  pitied, 
and  saved,  and  blessed  those  to  whom  he  came.  He  came  not 
to  condemn  and  kill,  but  to  save  and  make  alive.  How  oppo- 
site the  spirit  and  act  of  the  disciple  to  those  of  the  Savior. 

II.    WE     HAVE     THE     MERCIFUL     INTERPOSITION     OF    JfiSTJS    ON 

BEHALF  OF  ONE  OF  HIS  ENEMIES.  The  sword  has  smitten  off 
the  ear  of  Malchus  —  had  not  the  restraining  grace  of  Christ 
been  at  hand,  it  would  probably  have  been  his  head,  and  thus 
murder  and  bloodshed  would  have  characterized  the  ministry  of 
Jesus.  Christ,  however, 

1.  Endeavors  to   allay  the  irritation  which  this  act  was  cal- 
culated to  excite.     Hence  he  says  to  Malchus  and  those  round 
him,  "  Suffer  ye  thus  far."     Luke,  22  :  51.     Don't  retaliate  on 
my  over-heated  servant.     Don't  imagine   we  intend  resistance 
even  to  your  illegal  violence. 

2.  He  reproves  and  admonishes  Peter.     "  Put  up  again  thy 
sword."     My  cause   requires  not  the  use  of  carnal  weapons. 
They  indeed  may  injure  it,  but  they  cannot  promote  it.     And 
observe,   "  they   that   take   the   sword,   shall   perish   with  the 
sword," — verse  52.     Now  by  this,  Christ   might  signify  that 
men  who  used  the  sword  should  be  met  with  the  same  weapons, 
and  that  the  strongest  would  gain  the  mastery.     And  therefore 
how  foolish  for  Peter  to  resist  an  armed  multitude.     Or,  that  all 
who  trusted  in  the  sword  for  defence  or  safety,  should  be  aban- 
doned by  the  providences  of  God,  and  the  sword  should  prove 
their  ruin.     Or,  that  those  who  dared  to  invade  God's  preroga- 
tive in  taking  away  human  life,  should,  in  his  righteous  retribu- 
tive  providences,  suffer  in  like  manner.     Or,  this  might  be  an 
indirect  prediction  of  the  end  of  Peter,  who  afterwards  was  put 
to  a  violent  death  for  adherence  to  the  cause  of  his  Master.     It 


MIRACLES    OF    CHRIST.  205 

is  clear  that  the  sword  is  forbidden  in  the  propagation  or  defence 
of  the  religion  of  Jesus.  And  does  not  the  sword  here  become 
the  emblem  of  all  that  is  carnal  and  earthly  ?  — 

(1.)  All  force  or  coercion. 

(2.)  All  fines  and  disabilities. 

(3.)  All  secular  interference. 

(4.)  All  bigotry,  rancor,  and  sectarianism.  All  these  are 
unworthy  of  Christ's  cause,  and  cannot  possibly  extend  his  re- 
ligion. The  tongue,  the  spirit,  the  temper  of  religionists,  are 
often  of  the  same  unhallowed  kind  as  Peter's  sword. 

3.  He  affirms  his  perfect  ability  to  obtain  all  the  aid  his 
exigencies  require.     "  Thinkest  thou  that  I  cannot  now  pray," 
&c.,  —  verse  53.     Here  he  shows  that  he  could  have  obtained 
at  once  by  one  single  request  of  the  Father,  twelve  legions  of 
angels  for  his  defence  and  service.     In  past  ages,  angels  had 
served  the  people  of  God.     They  encamp  constantly  around  the 
righteous.     They  are  all  ministering  spirits,  &c.     But  the  em- 
pire of  the  Redeemer  was  to  be  based  on  divine  truth,  and  the 
truth  itself  in  the  hands  of  Jesus,  was  destined  to  accomplish  all 
his  purposes. 

4.  He  then  heals  the  ear  of  the  suffering  Malclius.     He  rem- 
edies the  evils  of  Peter's  rashness,  and  kindly  interferes  to  bless 
one  of  his  suffering  enemies.     Here  was  divine  magnanimity 
—  heavenly    generosity  —  tenderest    goodness.       He    acts  not 
with,  but  against  the  sword,  and  thus  proves  himself  the  Prince 
of  Peace.     Thus  he  gives  a  last  display  of  his  miraculous  pow- 
er in  the  midst  of  his  disciples  and   enemies,  and  blesses  with 
his  healing  influence  one  who  had  been  sent  to  arrest  him. 

Learn, 

1.  The  spirituality  of  Christ's  religion.     A  heavenly  king- 
dom set  up  in  the    heart  of  man.     Not  a  worldly  hierarchy. 
Not  a  secular  establishment.     Not  a  carnal  institution. 

2.  The  true  spirit  in  which  it  should  be  promoted.     In  the 
spirit  of  its  divine  Lord  and  Founder.     In  the  spirit  of  enlight- 
ened truth.     In  the  spirit  of  universal  love.     In  the  spirit  of 

IS 


206  SKETCHES    OF    SERMONS. 

calm  self-denial.  In  the  spirit  of  long-suffering  and  meekness. 
We  often  best  promote  it  by  passive  suffering.  Earthly  resist- 
ance is  incompatible  with  its  true  genius.  See  the  early  disciples 
—  they  promoted  it  by  suffering.  So  the  reformers,  puritans, 
&c.  This  requires  much  more  grace  than  does  the  spirit  of 
aggressive  action.  Our  subject  reads  a  startling  lesson, 

3.  To  persecutors.  How  many  of  the  wise  and  good  have 
erred  in  fleeing  to  the  sword  —  but  how  fearfully  has  it  re- 
turned upon  themselves.  All  history  exemplifies  this.  Beware 
of  the  spirit,  that  you  may  avoid  the  doom. 


MIRACLES  ACCOMPANYING  THE  CRUCIFIXION. 


"  Now  from  the  sixth  hour  thoro  was  darkness  over  a'.l  thu  land  unto  the  ninth  hour. 
And  about  the  ninth  hour  Jesus  cried  with  a  loud  voice,  saying,  Eli,  Eli,  lama  sabach- 
thani  ?  that  is  to  say,  My  God,  my  God,  why  hast  thou  forsaken  me  ?  "  &c.  —  Matt.,  27  : 
45—51. 

THE  Redeemer  had  given  ample  evidence  by  his  wondrous 
deeds,  of  the  truth  of  his  Messiahship.  His  ministry  had  been 
one  continued  scene  of  miracles.  The  work  which  had  been 
given  him  to  do,  was  now  accomplished,  and  the  time  of  his  de- 
parture to  the  Father  had  arrived.  Of  his  suffering  and  death 
he  had  often  spoken,  and  now  he  was  expiring  in  unutterable 
agonies  on  the  cross  ;  but  to  his  Messiahship  a  series  of  miracles 
bore  testimony  in  his  dying  hour.  These  are  detailed  by 
the  sacred  evangelists,  and  are  left  us  for  our  instruction,  and 
the  confirmation  of  our  faith  and  hope  in  him.  The  evangelist 
directs  our  attention, 

I.  To  THE  SUPERNATURAL  DARKNESS.  "  Now  from  the  sixth 
hour  to  the  ninth  hour  there  was  darkness  over  all  the  land,"  — 
verse  45.  That  is,  from  twelve  to  three  o'clock.  It  is  clear 


MIRACLES    OF    CHRIST.  207 

that  this  was  not  the  result  of  an  eclipse  of  the  sun,  for  it  was 
at  the  time  of  the  Jewish  passover,  when  the  moon  was  at  full. 
It  is  obvious,  too,  that  this  darkness  was  something  more  than 
the  sky  being  overcast;  it  was  evidently  dense  palpable  dark- 
ness. Here,  then,  was  the  intervention  of  the  finger  of  God. 
This  darkness, 

1.  Was  the  fulfilment  of  prophecy.     Compare  Joel  2  :  30 — 
32  ;  and  Acts  2  :  16,  &c. 

2.  It  symbolized  the  darkness  of  the  Jewish  people,  and  the 
heinousness  of  their  sin  in  putting  to  death  the  Son  of  God. 
They  had  scorned  God's  servants,  and  persecuted  his  prophets ; 
but  they  said  in  reference  to  the  Son,  "  This  is  the  heir,  let  us 
kill  him."     It  was  the^  filling  up  of  the  measure   of  their  na- 
tion's iniquity. 

3.  It  seemed  to  indicate  the  termination  of  the  Mosaic  dis- 
pensation.    That  the  day  of  types  and  shadows,  and  ceremonies 
was  now  ended,  and  that  these  were  all  concluded  by  the  dark- 
ness which  attended  the  crucifixion  of  the  Son  of  God.     It  was 
the  interval   between  the  times  of  Moses  and  the  prophets,  and 
those  of  Christ  and  the  gospel  era. 

4.  It  ratified  the  divinity  of  the  Messiah's  mission  and  char- 
acter.    The  darkness  in  Egypt  was  one  of  the   signs   of  the 
divinity  of  Moses'  commission  to  Pharoah.     And  now  in  the 
dense  and  universal  darkness  which  prevailed,   was  beheld  an 
astounding   confirmation    of  the    Messiahship    of  Jesus,  —  that 
Great  prophet  —  of  whom  Moses  was  but  a  type.     Dr.  Young 
thus  describes  the  scene  :  — 

"  The  sun  beheld  it  —  no,  the  shocking  scene 
Drove  back  his  chariot ;   Midnight  veiled  his  face  ; 
Not  such  as  this,  not  such  as  nature  makes  : 
A  midnight,  nature  shuddered  to  behold  ; 
A  midnight  now  !  A  dread  eclipse 
(Without  opposing  spheres)  from  her 
Creator's  frown  ! 

Sun,  did'st  thou  fly  thy  maker's  pain?  or  start 
At  that  enormous  load  of  human  guilt, 
Which  bow'd  his  blessod  head,  overwhelmed  his  cross, 


208  SKETCHES    OF    SERMONS. 

Made  groan  tho  centre  —  bursts  earth's  marble  womb 
With  pangj,  strange  pang*  !  delivered  of  her  dead  ; 
Hull  huwl'd  ;  and  heaven  that  hour  let  fall  a  tear. 
Heaven  wept,  that  man  might  smile  ! 
Heaven  bled,  that  man  might  never  die." 

II.  THERE  WAS  THE   RENDING  OF  THE  VEIL    OF    THE    TEM- 
PLE.    "  And,  behold  the  veil  of  the  temple  was  rent  in  twain," 
&c.  —  ver.  51. 

There  were  two  veils  in  the  temple.  One  of  them  separated 
the  holy  place  from  the  outer  court.  The  other  separated  be- 
tween the  holy  place,  and  the  holiest  of  all.  It  was  doubtless 
the  latter  which  was  now  rent  from  the  top  to  the  bottom.  This 
veil  was  of  tapestry  of  extraordinary  dimensions  and  thickness, 
and  its  instantaneous  severance  was  beyond  the  power  of  ordi- 
nary means.  It  is  likely  this  took  place  just  at  the  time  that  the 
Great  High  Priest  was  ministering  before  the  Lord. 

(1.)  This  veil  typified  the  body  of  the  Redeemer,  which  en- 
closed the  divinity  —  the  fulness  of  the  Godhead.  Now  that 
body  was  expiring,  and  that  which  shadowed  it  forth  was  now 
torn,  and  ceased  to  possess  its  typical  position.  See  Col.,  1 :  20 
—22.  Heb.,  9  :  7—8. 

(2.)  It  indicated  also  the  abrogation  of  the  Jewish  ritual. 
The  holiest  of  all  was  now  no  longer  concealed.  Its  ends  and 
purposes  being  consummated,  and  a  new  and  better  dispensation 
having  been  brought  in. 

(3.)  It  also  was  expressive  of  the  removal  of  the  wall  of  par- 
tition which  had  separated  between  the  Jews  and  the  Gentile 
nations.  An  economy  was  now  instituted  which  was  to  bless 
all  men,  irrespective  of  nation  or  language.  Jesus  was  now 
expiring  without  the  gate,  as  the  great  sacrifice  for  sin,  —  the 
propitiation  for  the  sins  of  the  whole  world. 

This  miracle  was  wrought  in  the  presence  of  the  highest 
Jewish  authorities,  and  in  the  very  midst  of  their  sacred  place. 
We  now  have  to  contemplate, 

III.  THE    EARTHQUAKE     AND     THE     RENDING     OF     THE     ROCKS. 

"  And  the  earth  did  quake  and  the  rocks  were  rent."     A  similar 


MIRACLES    OF    CHRIST.  209 

scene  occurred  at  the  giving  of  the  law.  Exodus,  19  :  18 ;  Psalm, 
18 :  7 — 13.  It  seems  also  that  the  prophet  Haggai  had  re- 
ferred to  it  in  one  of  his  sublime  predictions,  c.  2  :  6,7 — 21.  And 
the  apostle  Paul  expressly  alludes  to  it,  Heb.,  12  :  26,  27.  This 
was  a  public  attestation  of  the  wicked  deed  the  Jews  were  per- 
petrating, and  in  connection  with  the  rent  veil  seemed  to  refer 
to  the  establishment  of  a  new  dispensation.  Did  it  not  also  re- 
buke the  stout-hearted  obstinacy  of  the  Jews  who  had  rejected, 
and  were  now  imbruing  their  hands  in  the  blood  of  the  Messiah, 
the  true  Son  of  God  ?  And  was  it  not  also  the  last,  with  the 
exception  of  his  own  resurrection,  or  concluding  miracle,  which 
should  certify  of  Christ  during  his  personal  mission  in  our 
world  !  It  is  not  certain  whether  the  dead  who  arose  did  so 
now,  or  at  his  resurrection ;  but  the  latter  seems  to  be  the  more 
probable,  and  therefore  they  were  rather  witnesses  of  his  inhe- 
rent life  and  immortality,  than  signs  at  his  death  on  the  cross. 
How  striking  and  appropriate  the  exclamation  of  the  astonished 
centurion,  who  said,  "  Truly  this  was  the  Son  of  God."  The 
impression  of  the  whole  scene,  which  was  extraordinary  and 
supernatural,  wrought  conviction  on  his  mind,  and  led  to  his 
pious  and  reasonable  confession. 
Learn, 

1.  That  in  the  death  of  Jesus,  we  have  a  deep  and  sacred 
interest.      He  was  apprehended,  tried,  condemned,  and  put  to 
an  open  shame  and  ignominious  death  for  our  sins.      While 
wondering  at  the  astounding  phenomenon,  never  forget  that  he 
loved  you,  and  gave  himself  for  you. 

2.  That  continued  sin  and  unbelief  is  the  putting  Christ  to 
death  again,  so  far  as  we  can  do  it.     It  is  pouring  contempt  on 
Jesus,  and  all  the  striking  attestations  God  gave  of  his  divinity 
and  glory. 

3.  These  should  be  the  results  in  the  whole  of  us : — Admira- 
tion of  the  person  and  character  of  Christ.     Adoring  confidence 
and  love.      And  a  decided  public   confession  of  Him   before 

men. 

18* 


SKETCHES 


MISCELLANEOUS   SUBJECTS. 


THE    PROUD    ABASED    AND    THE    LOWLY 
EXALTED. 

"  And  all  the  trees  of  the  field  shall  know  that  I  the  Lord  have  brought  down  the  high 
tree,  hare  exalted  the  low  tree,  have  dried  up  the  green  tree,  and  have  made  the  dry  tree 
to  flourish  :  I  the  Lord  have  spoken  and  have  done  it."  —  Eiek.,  17 :  24. 

THE  paragraph  of  which  the  text  is  the  conclusion,  evidently 
refers  to  the  setting  up  of  the  kingdom  of  the  Lord  Jesus  Christ. 
The  metaphors  employed  are  very  striking  and  beautiful.  It 
has  been  realized  in  part  by  the  coming  of  the  gospel  reign, 
but  its  full  accomplishment  is  reserved  for  that  period  when  the 
Savior's  name  shall  be  great  from  the  rising,  &c.  When  all 
nations  shall  be  blessed  in  him,  and  all  people  shall  call  him 
blessed,  &c.  In  doing  this,  God  is  represented  in  our  text  as 
acting  by  a  method  different  to  that  of  worldly  policy.  World- 
ly men  select  and  exalt  the  great  and  the  flourishing,  anu  de- 
spise the  small  and  the  weak.  God,  on  the  other  hand,  .iocs 
the  very  reverse,  &c.  We  shall  consider  the  text  as  exem- 
plified, 

I.  IN  THE  HISTORY  OF  HIS  PROVIDENCE.  Look  at  the  An- 
tedeluvians  and  Noah.  They  were  the  high  and  green  trees, — 
Noah  and  family,  the  low  and  the  dry.  No  doubt  the  objects 
of  derision  and  scorn.  A  whole  world's  principles  and  conduct 
against  them.  Yet  how  fearfully  did  God  fulfil  the  spint  of  the 
text  in  the  doom  of  the  old  world,  and  i  .  the  presenation  of 
Noah,  &c.  210 


MIRACLES    OF    CHRIST.  211 

(2.)  There  was  Pharaoh  and  the  Israelites.  Pharaoh,  the 
high  green  tree,  Majesty,  dignity,  power,  riches,  were  his. — 
Degradation,  toil,  oppression,  the  lot  of  the  Israelites.  Their 
thraldom  seemed  irrevocably  fixed.  No  drawing  of  hope,  &c. 
But  God  steps  forth,  and  how  he  brought  down  the  high  tree, 
&c.  Let  the  rolling  waters  of  the  Read  Sea  expound  the  pas- 
sage to  all  future  generations. 

(3  )  There  was  Goliath  and  David.  One  a  prodigy  of  Her- 
culean size  and  strength.  Clad  in  his  apparently  invincible  ar- 
mour. A  man  of  war,  &c.  The  other  a  youth  of  pastoral 
habits,  whose  life  had  been  spent  in  tending  his  father's  flock 
on  the  mountains  of  Israel.  Hearken  to  the  challenge.  See 
the  combat,  and  how  Jehovah  teaches  the  stripling's  hands  to 
war,  &c. 

(4.)  There  was  Haman  and  Mordecai.  Haman,  the  highest 
tree  of  all  the  princes  of  the  Persian  king.  He  was  to  have  the 
homage  of  the  people,  and  that  by  the  express  mandate  of  the 
king.  Mordecai  was  the  low  tree,  a  private  citizen,  a  Jew  of 
no  power  or  authority.  These  trees  came  in  collision,  —  who 
can  doubt  the  result  ?  Surely  the  high  tree  shall  overcome, 
and  the  low  tree  be  destroyed.  The  realization  seems  at  hand, 

—  but  mark,  Haman  is  executed,  and  ends  his  days  in  infamy, 

—  Mordecai  is  raised  next  in  power  and   authority  to  the   king. 
Let  these  instances  suffice  to  show  how  in  the  history  of  Divine 
providence,  God  has  brought  down  the  high  tree,  &c. 

II.    WE     SEE      IT      IN      THE      HISTORY     OF     THE     LORD     JfiSTTS 

CHRIST.  A  Messiah  had  been  promised  from  the  earliest  period 
of  time.  He  had  been  held  up  in  prophecy,  types,  &c.  The 
Jews  had  expected  him  for  ages.  At  the  time  of  the  advent  of 
Christ,  their  expectation  was  most  intense  and  general.  But 
observe,  the  Jews  expected  the  high  green  tree.  They  expected 
earthly  magnificence.  They  expected  worldly  power  and 
authority.  They  expected  an  earthly  kingdom.  But  Christ 
fulfilled  the  sayings  of  the  prophets,  —  Is,  53:  1,  &c.  In  all 
things  he  was  the  opposite  of  their  desires,  &c.  Hence  they 


212  SKETCHES    Of    SERMONS. 

killed  him.  Yet  Christ,  the  low  tree,  &c.,  did  God  exalt,  &c. 
He  hath  made  him  to  flourish,  &c.  His  name  shall  endure  as 
long  as  the  sun,  &c. 

III.  WE     SEE     IT    IN    THE     TRIUMPHS     OF    THE    APOSTOLIC    LA- 
BORS.    The  great  founders  of  Christ's  kingdom  go  forth  to  set 
up  Christianity.     Look  at  tho  persons  of  the  apostles  —  plain, 
illiterate,  poor  men.     Not  the  high  green  tree.     Not  learned, 
affluent,  or  influential.     Hearken  to  their  message.     What  is  it? 
Christ  crucified.     Not   a  religion   of  metaphysical    subtleties. 
Not  elaborate  doctrines  or  profound  dogmas  of  philosophy.    Not 
a  splendid  system  of  pompous  ceremony.     But  the  lowly  doc- 
trines  of   the    cross.      Humility,  self-denial,   spirituality,    &c. 
And  what  is  the  result  ?      The  hit^h  tree  nf  Paganism  isjjrought 
down.     TAe^^^/r^^f-Jujaisi]a_is_drJed  up.     The  low  tree 
of  nkrictigpify  is  exalted^    and  Jlourishes,  and   blesses   every 
knowrneivilized  lajid,  &c.     How  forcibly  is  this  described.     I 
Cor.,  1 :  21 — 29.     Look  at  its  illustration, 

IV.  IN  THE  EXPERIENCE  OF  THE  HAUGHTY,  AND  OF  THE 
PENITENTIAL  SINNER. 

The  man  of  proud  heart,  exalted  self-esteem.  He  despises 
God's  authority.  Full  of  self-sufficiency  —  perhaps  of  self-right- 
eousness. He  may  be  the  very  realization  6f  the  Pharisees  of 
old.  See  him  lifting  himself  up  as  the  high  tree,  boasting  of 
himself  as  the  green  tree.  I  thank  thee,  O  God,  &c. 

See  the  low  tree  of  humble  penitency.  The  poor  publican  self- 
convicted,  self-abhorred.  He  is  the  dry  tree,  nothing  to  trust 
in,  or  to  plead.  He  scarcely  lifts  up  his  eyes  —  he  smites  on 
his  breast,  and  exclaims,  God  be  merciful,  &c.  Mark  the  re- 
sult. God  rejects  the  high  tree  —  he  despises  his  work — he 
brings  him  low.  He  beholds  with  approbation  the  low  tree,  &c. 
He  goes  down  to  his  house  justified. 

V.  LOOK    AT    IT  IN    THE    LIVES    OF    THE  HIGH  MINDED  AND    Of 
THE    LOWLY    CHRISTIAN. 

Pride  and  self-sufficiency  are  the  great  temptations  of  the  hu- 
man heart.  To  be  something.  To  do  something.  To  be  thought 


PAUL  S    APOSTOLIC    EXPERIENCE.  21i> 

something.  To  exalt  ourselves.  How  prone  we  are  to  this. 
Well,  what  is  the  result  ?  God  knows  it  will  ruin  us,  if  not 
eradicated.  We  must  be  brought  low  in  mercy  or  judgment. 
He  blights  the  worldly  prospects.  He  reverses  the  dazzling 
scene.  He  sends  repeated  disappointments.  Troops  of  crosses 
and  troubles.  Perhaps  keen  bereavements.  And  thus  brings 
down  the  high  tree,  dries  up  the  green  tree,  &c.  If  these  fail, 
then  he  permits  such  to  make  shipwreck  of  faith,  &c.  Eternal 
judgment  overwhelms  them. 

But  behold  the  low  tree,  the  dry  tree.  The  lowly  Christian 
says,  "  I  am  nothing."  He  lives  by  faith  on  the  Son  of  God, 
&c.  He  abases  himself,  &c.  He  glories  in  the  cross,  &c.  He 
makes  mention  of  Christ's  righteousness,  &c.  He  dwells  in  the 
dust.  God  exalts,  blesses,  makes  fruitful,  &c.,  lifts  them  up 
forever. 

APPLICATION. 

1.  Learn   the   evil  of  self-exaltation.      Avoid    it.      Watch 
against  it.     Pray  against  it. 

2.  Be  clothed  with  humility.     What  peace,  safety,  and  honor 
are  here. 

3.  God  must  have  all  the  glory.     See  the  text :  also  Daniel, 
4:  34. 


PAUL'S  APOSTOLIC   EXPERIENCE. 


"  But  when  it  pleased  God,  who  separated  me  from  my  mother's  womb,  and  called  mo 
by  his  grace,  to  reveal  his  Son  in  me,  that  I  might  preach  him  among  the  heathen ;  imme- 
diately I  conferred  not  with  flesh  and  blood." —  Gal.,  1 :  15,  16. 

THE  apostle  had  been  greatly  honored,  by  the  success  of  his 
ministry,  in  the  region  of  Galatia.  To  him  his  converts  were 
devotedly  attached.  So  ardent  was  their  affection,  that  they 
would  have  plucked  out  their  eyes  to  have  served  him.  At 


214  SKETCHES    OF    SERMONS. 

length,  however,  false  teachers  crept  in  among  them,  and  pro- 
claimed an  adulterated  gospel.  They  contended  for  the  essen- 
tiality of  circumcision,  and  an  observance  of  the  Jewish  ritual. 
To  give  great  weight  to  their  teaching,  they  insinuated  that  Paul 
was  not  a  rightly  constituted  apostle  —  not  fully  authorized  to 
preach  the  gospel  of  Christ  Jesus.  The  apostle,  therefore,  had 
to  vindicate  his  claim  to  the  ministry,  and  the  divinity  of  his 
apostolical  call.  In  our  text  he  does  this,  by  referring  both  to 
his  conversion,  and  his  call  to  the  ministerial  work.  Let  us 
then  notice, 

His  declaration  concerning  his  conversion. 

His  divine  commission  to  preach  the  gospel ;  and 

The  course  of  conduct  which  he  adopted.     Notice  then, 

1.  HlS    DECLARATION     CONCERNING    HIS    CONVERSION.         Here 

he  specifies  three  things, 

- 1.  His  separation  from  his  mother's  womb.  Now  by  this  he 
might  refer  to  his  natural  birth  —  recognize  the  God  of  his  life 
as  the  author  of  his  salvation.  That  he  who  formed  and  gave 
him  being,  regenerated  him  and  gave  him  the  new  life,  and  the 
divine  nature.  But  I  rather  judge  that  he  refers  to  his  separa- 
tion from  the  Jewish  church.  He  was  in  the  highest  degree  a 
Jew.  See  Philip.,  3 :  4,  &c.  To  this  church  he  was  ardently 
attached,  even  as  a  filial  son  to  his  mother ;  but  it  pleased  God 
to  separate,  &c.,  at  a  time  when  he  was  zealously  laboring 
for  its  interests,  &c.  How  striking  —  how  entire  that  separa- 
tion ! 

2.  God  calhd  him  by  his  grace.     That  call  was  miraculous. 
When  he  was  set  against  Christ  and  against  the  gospel.     When 
he  was  exceeding  mad,  &c.     A  savage  destroyer,  &c.     How 
gracious  the  interference  of  the  Redeemer.     How  he  expostu- 
lates—  Saul,  Saul !  &c.     How  he  softens  the  heart,  &c.     How 
he  directs  him  where  to  go  for  instruction,  &c.     This  was  a  call 
from  enmity  to  love.     From  bondage  to  liberty.     From  death 
to  life,  &c.     From  hell  to  heaven. 

3.  God  revealed  his  son  in  him.     Now  to  reveal,  is  to  make 


PAUL'S  APOSTOLIC  EXPERIENCE.  215 

manifest  what  was  previously  hidden.  The  rising  sun  reveals 
the  wonders  of  nature.  Now  in  Paul's  case  there  was  a  revela- 
tion of  Christ  to  him.  Christ  appeared  in  the  overwhelming 
light  of  heaven,  &c.  He  says,  "  Christ  was  also  seen  by  him 
as  one  born,"  &c.  Now  the  gospel  reveals  Christ  to  us.  But 
Christ  was  revealed  in  him.  Revealed  to  the  eyes  of  his  under- 
standing—  to  his  heart.  His  soul  beheld  him  and  received  him. 
Now  this  is  evangelical  conversion  —  when  Christ  is  revealed  in 
the  heart,  the  hope  of  glory.  He  that  thus  seeth  the  Son  hath 
eternal  life.  I  just  add,  that  when  Christ  is  revealed  in  us,  he 
will  also  be  revealed  by  us.  We  shall  shew  forth  Christ.  We 
shall  exhibit  the  resemblance  of  our  spirits  to  his.  Living  epis- 
tles—  read  and  known,  &c.  Consider, 

II.    HlS  DIVINE  COMMISSION    TO  PREACH    THE    GOSPEL.      "  That 

I  might  preach  him  among  the  heathen."     Now  here  you  have, 

1.  His  special  work.     "  To  preach."     That  is,  publish  and 
proclaim.      To  announce,  and  declare  and  to  offer.     He  had 
many  other  duties  —  to  counsel,  to  visit,  to  write  ;  but  his  great 
work   was  to  preach.     Wherever  he  went.     Wherever  provi- 
dence   placed    him.     From  the  time  of  his  conversion  to  his 
death,  he  was  to  preach, 

2.  His   great  theme.     To  preach  Christ.     To  preach  Christ 
is  to  preach  the  gospel ;  for  it  is  the   gospel  of  Christ.     And 
all    preaching   that   is   evangelical    and    saving,    is    preaching 
Christ.     All  doctrines  —  all  blessings  —  all  privileges  —  all  du- 
ties —  all  ordinances  —  all  graces  must  be    preached  in  close 
and    indissoluble    connection    with    Christ.      All   that    relates 
to  Christ.      Christ  to  all.      Christ   always.      Christ  all  and  in 
all.     How  faithfully  Paul  obeyed  his  commission.     "  I  am  de- 
termined," &c.     "  We  preach  Christ,"  &c.     "  We  preach  not," 
&c.     "  God  forbid,"  &c.     "  Yea,  doubtless,"  &c. 

3.  The   appointed   sphere   of  his   ministry.     "  Among    the 
heathen."     He  was  emphatically  the  apostle  of  the  Gentiles, 
as  Peter  was  of  the  Jews.     Not  indeed  exclusively,  but  gen- 
erally :  "  Unto  me  who  am  less,"  &c.     See  Acts  9  :   15.     So 


216  SKETCHES    OF    SERMONS. 

that  his  commission  extended  to  all  the  Gentile  nations  of  th 
earth.  Hence  he  appeared  as  the  angel  flying,  &c.  We  meet 
with  him  in  almost  every  nation  and  clime  of  the  then  known 
world,  &c.  It  is  said  that  he  visited  the  distant  isles  of  the  sea, 
and  probably  on  our  shores  lifted  up  the  cross  of  the  Lord 
Jesus  Christ.  This  leads  us, 

III.  To  THE  COURSE  OF  CONDUCT  WHICH  HE  ADOPTED.     "  Im- 
mediately I  conferred  not,"  &c. 

1.  He  did  not  confer  with  his  Jewish  friends.     If  so,  they 
would  have  labored  to  dissuade  him,  &c.     But  he  surrendered 
them  all ;  and  though  honored  and  loved  by  them,  he  forsook 
them  for  the  sake  of  the  Lord  Jesus  Christ. 

2.  He  did  not  confer  with  the  other  apostles  of  Christ,  —  ver. 
17.     He  states  this,  that  he  might  shew  he  did  not  receive  his 
commission  from  men,  however  high   his  office,  dec.     Had  he 
gone  to  them  they   would  have  probably  feared,  or  reasoned  on 
the  propriety  of  a  period  of  probation,  that  the  Christians  might 
have  confidence  in  his  character  and  conversion. 

3.  He  did  not  confer  with  the  feelings  of  his  own  nature. 
His  nature  would  have  resisted  the  work,  and  fled  from  it.     His 
nature  would  have  said  ease, —  his  call  was  to  toil ;  honor  — 
his  call  was  to  reproach;  wealth  —  his  call  was    to   poverty; 
earthly  enjoyment ;  —  his  call  was  to  suffer,  and  even  to  death ; 
self — his  call  was  to  moral  crucifixion,  and  for  Christ  to  be  all 
and  in  all.     Observe, 

4.  The  promptitude  of  his  conduct.     "  Immediately."     With 
prompt  decision.     At  once,  and  with  all  his  heart,  and  soul,  and 
mind,  and  strength,  he  went  forth,  &c. 

APPLICATION. 

1.  How  much  to  adore  in  the  Savior.     His  condescension  and 
grace  to  Saul.     Wherefore  ?  —  for  his  own  sake,  and  for  the 
sake  of  the  church  and  the  world.     See  I  Tim.,  1  :   16. 

2.  How  much  to  imitate   in  the  spirit  and  conduct  of  the 
apostle.     In   reference  to  his  own  calling  to   love  and   serve 


ALL    CHRISTIANS    SHOULD    WORK    FOR    GOD.  217 

Jesus  —  he  says,  "I  was  not  disobedient  unto  the  heavenly 
vision."  He  surrounded — he  yieided  —  he  cried  for  mercy. 
Have  you  all  thus  obeyed  the  call  ?  &c.  He  did  Christ's  work 
cheerfully.  Have  you  followed  the  course  that  divine  providence 
has  marked  out  ?  &c.  Give  Christ  your  talents,  influence,  time, 
&c.  Like  Paul,  do  not  confer  with  flesh  and  blood ;  —  with 
those  opposed  to  Christ,  and  true  inward  religion.  I  urge  this 
upon  the  young.  Those  who  are  half-decided,  &c.  O,  be 
prompt,  and  earnest,  and  devoted  to  Jesus. 

3.  This  revelation  of  Christ  in  us  is  essential  to  salvation. 
Nothing  will  do  instead.  "  We  must  be  born  again."  "  Ex- 
cept a  man  be  converted,"  &c. 


ALL  CHRISTIANS  SHOULD  WORK  FOR  GOD. 

"  And  to  every  man  his  work." — Mark  13:  34. 

THIS  portion  of  Divine  truth  is  equally  applicable  to  us  with 
those  to  whom  it  was  originally  addressed.  And  it  is  of  the 
first  importance  that  we  should  recognize  it,  feel  it,  and  live  and 
act  under  its  responsibility. 

In  religion  there  is  much  to  learn :  —  the  great  mystery  of 
godliness  is  spread  before  us,  and  we  should  labor  to  increase 
daily  in  the  knowledge  of  the  Lord  Jesus  Christ.  Paul  said, 
"  Yea,  doubtless,"  &c. 

In  religion  there  is  much  to  enjoy.  Its  blessings  are  rich  and 
overflowing.  Hitherto  ye  have  asked  nothing,  &c.  Ask  and 
receive,  &c. 

In  religion  there  is  much  to  endure, — afflictions,  temptations, 
distresses,  &c.  Through  much  tribulation,  &c. 

In  religion  there  is  much  to  be  done.  It  is  eminently  a  prac- 
tical thing.  Obedience  is  the  great  evidence  of  true  disciple- 
19 


218  SKETCHES    OF    SERMONS. 

ship.  "  If  ye  know,  &c.,  happy  are  ye  if  ye  do  them."  Now 
this  is  the  principle  of  the  text. 

I.  EVERY  MAN  HAS  A  WORK  ASSIGNED  HIM  OF  GOD. 
There  is  the  work  of  repentance  and  faith. 

There  is  the  work  of  personal  religion.  "  Work  out  your 
own  salvation."  Give  diligence,  &c.  "  Fervent  in  spirit,"  &o. 

There  is  the  work  of  relative  piety,  discharging  those  re- 
ligious duties  in  our  various  stations.  Parents, — children,  -- 
masters,  —  servants.  But,  in  addition  to  these,  there  is  the 
work, 

Of  spiritual  influence,  or  our  generation 's  work. 

(1.)  To  some,  the  work  of  the  ministry.  To  preach  and 
teach  Jesus  Christ  To  warn,  &c.  To  build  up  the  church, 
&c.  To  make  full  proof  of  our  ministry.  A  great,  solemn, 
arduous,  and  momentous  work. 

(2.)  To  others,  the  work  of  the  deaconship.  To  serve  the 
tables  in  the  Lord's  house.  The  minister's  table.  The  tables 
of  the  poor.  The  Lord's  table. 

(3.)  To  all,  works  of  Christian  usefulness.  How  large  the 
sphere.  How  various  the  modes  of  Christian  activity.  How 
numerous  the  claims.  How  affecting  the  appeals.  What  room 
for  the  devotion  of  talents  —  wealth  —  influence  —  knowledge. 
&c. 

II.  IT    SHOULD    BE    THE    EARNEST    DESIRE     OF    THE     CHRISTIAN 

TO  KNOW  HIS  ESPECIAL  WORK.  To  every  man  his  work. 
That  to  which  he  is  qualified.  That  to  which  he  is  appointed. 
That  for  which  he  is  responsible.  This  may  be  ascertained, 

(1.)  By  reflection.  As  to  the  desires  of  the  soul  —  impres- 
sions, &c. 

(2.)  By  seeking  the  counsel  of  friends. 

(3.)  By  asking  directions  from  the  Lord.  "  If  any  man," 
&c.  "  Lord,  what  wouldst  thou  have  ?  "  &c.  "  Commit  thy 
way,"  &c. 

III.  WHEN  THE  WORK  is  ASCERTAINED,  WE    SHOULD   ENTER 

ON    THE    DISCHARGE    OF    ITS    DUTIES. 


ALL    CHRISTIANS    SHOULD    WORK    FOR    GOD.  219 

1.  We  should  do  this  instantly.     Not  confer  with  flesh  and 
blood.     Not  consult  feelings,  or  the  opinions  of  others.     We 
should  say,  "  Lord,  here  am  I."     "  Speak,  Lord,"  &c. 

2.  We  should  do  it  cheerfully.     With    a  willing  mind  and 
ready  spirit.     Not  grudgingly.     Not  by  constraint,  except  the 
constraint  of  the  Savior's  love, —  counting  it  an  honor  and  priv- 
ilege. 

3.  We  should  do  it  earnestly.     "  Fervent    in    spirit,"  &c. 
With  our  might.     With  the  heart.     Should  be  our  meat,  &.c. 
With  the  whole  soul. 

4.  We  should  do  it  constantly.     The  Lord's  work  is  contin- 
uous.    The  work   of  all  days,  all  seasons,  all  circumstances, 
Let  us  not  be  weary,  &c. 

5.  We  should  do  it  humbly.     Without  self-exaltation.     Doing 
all  to  God's  glory.     Remembering  the  greatness  and  goodness 
of  the  Master.     Remembering  our  obligations  to  him.     Remem- 
bering the  imperfection  of  our  services. 

6.  We  should  do  it,  relying  on  the  communications  of  divine 
grace.     God's  grace  alone  sufficient.     This  must  be  sought,  and 
relied  on,  and  honored.     Without  Christ  we  can  do  nothing. 

III.    FOR    OUR    SPIRITUAL    WORK  EACH  MUST    GIVE    AN    ACCOUNT 

TO  GOD.  This  accords  with  reason,  with  equity.  With  the  ex 
press  doctrines  of  Scripture.  Matt.,  25.  This  should  be  re 
membered.  Should  constantly  influence  us. 

APPLICATION. 

1.  Are  we  working  for  Christ  ?     If  so,  in  what  way  ?     To 
what  extent  ?     In  what  spirit  ? 

2.  How  fearful  the  doom  of  the  slothful  1     Matt.,  25.     Not 
an  enemy.     Not  a  rebel,  but  a  servant. 

3.  How  great  the  rewards  of  the  righteous.     Including  digni 
ty,  joy,  and  eternal  blessedness. 


220  SKETCHES    OF    SERMONS. 


THE  GREAT  FEAST. 


"  And  in  this  mountain  shall  the  Lord  of  hosts  make  unto  all  people  a  feast  of  fat 
things,  a  feast  of  wines  on  the  lees,  of  fat  things  full  of  marrow,  of  winei  on  the  leea 
well  refined.  And  he  will  destroy  in  this  mountain  the  face  of  the  covering  cast  over  all 
people,  and  the  veil  that  is  spread  over  all  nations,"  &c.  — Isa  ,  25:  6—8. 

THERE  can  be  no  doubt  that  the  text  has  a  distinct  reference 
to  gospel  times  and  gospel  blessings.  Indeed  it  is  quite  clear 
that  this  is  one  of  those  rich  evangelical  passages  with  which  the 
writings  of  Isaiah  so  fully  abound.  The  text  is  a  fine  specimen 
of  the  eastern  imagery  with  which  the  sacred  Scriptures  are  so 
beautifully  fraught.  Let  us,  then,  in  the  spirit  of  holy  inquiring 
meditation,  endeavor  to  ascertain  the  import  of  the  theme  under 
consideration.  Observe  then,  the  place  —  the  festival  —  and 
the  blessings  identified  with  it.  Observe, 

I.  THE  PLACE.  "  In  this  mountain."  No  doubt  referring  to 
Zion.  But  Zion  was  typical  of  the  church  of  Christ,  and  there- 
fore we  are  to  understand  this  mountain  to  signify  the  church 
or  kingdom  of  the  Savior,  represented  as  a  mountain,  on  ac- 
count, 

1.  Of  its  elevation.     In  the  world,  but  distinct  from  it :  raised 
above  it,  rising  heavenwards.     Not  of  the  earth,  earthly — but 
from  heaven,  and  of  heaven,  heavenly.    Hence  Christ  said  of  his 
people,  "  Ye  are  not  of  the  world,  even  as   I  am  not  of  the 
world."     Sin  sinks  men   into  wretchedness    and  degradation. 
Grace  lifts  up,  and  the  church  is  mid-way  between  earth  and 
heaven.     Described  as  a  mountain, 

2.  On  account  of  its  visibility.     The  prominency  and  visibil- 
ity of  the  mountain  are  manifest  to  all.     The  mountain  is  seen 
at  a  distance.     With  the  sun  shining  upon  it,  it  cannot  be  hid. 
Just  so  the  Savior's  church  is  to  be  seen  and  known.     A  city  on 
a  hill.    A  visible  kingdom.    A  glorious  building.    Satan's  king- 


THE    GREAT    FEAST.  221 

dom  is  set  up  and  seen,  and  Christ's  is  to  confront  it  —  to  over- 
throw it.     On  account, 

3.  Of  its  stability.  The  mountain  is  ever  the  symbol  of  firm- 
ness and  immovableness.  So  the  chruch  of  Christ  is  invulnera- 
bly secure  and  immovable.  Like  Mount  Zion,  it  cannot  be 
moved.  "  On  this  rock  will  I  build  my  church,"  &c.  All  the 
efforts  of  earth  and  hell  have  been  unable  to  overthrow  it.  Ob- 
serve, 

II.  THE   FESTIVAL.     Now  this  feast  is  to  be  in  the  church  — 
in  the  kingdom  of  grace.    As  a  rich  feast  it  is  to  be  distinguished 
for, 

1.  Its  variety.     The  banquet  table  is  strewed  with  the  most 
varied  and  choicest  dainties  from  the  eastern  pasture  and  vine- 
yard.    All  spiritual  blessings  are  provided  in  the  gospel  feast. 
Stores  for  the  understanding.     For  the  judgment.     For  the  con- 
science.    For  the  affections.     Every  exigency  met,  every  want 
and  holy  desire  supplied.     For, 

2.  Its  abundance.    Here  is  plenty.     No  lack.     Enough,  and 
to  spare,  &c.  Enough  for  each,  &c.     For, 

3.  Its  hilarity.     A  joyful  feast.     Such  was  the  feast  when 
the  prodigal  was  received  back.     Gospel  blessings  fill  with  joy, 
&c.      See  Psalm,  63  :    4,  5.      See  an  emblem   of  it    in  the 
case  of  the  Jews  in  Nehemiah's  time.     Neh.,  8  :  9,  &c.     It  is 
in  the  church  we  may  sing, 

"  The  sorrows  of  the  mind,"  &c. 

The  kingdom  of  God  is  not  meat  and  drink,  &c. 

Notice, 

III.  THE    BLESSINGS    IDENTIFIED    WITH    IT. 

1.  The  entire  removal  of  moral  darkness,  —  ver.  7.  "  Dark- 
ness hath  covered  the  earth,"  &c.  "  Ye  were  sometimes  dark," 
&c  The  gospel  shall  remove  it.  Introduce  into  day.  The 
mists  are  dispelled  by  the  power  of  the  rising  sun.  So  shall  the 
sun  of  righteousness  arise,  &c.  "  All  his  people  shall  be  taught 
of  the  Lord,"  &c.  "  Now  ye  are  the  children  of  light  and  of 
19* 


222  SKETCHES    OF    SERMONS. 

the  day."      Gospel  knowledge    shall  be  universal,   cover   the 
earth,  die. 

2.  The  complete  conquest  of  death.     Death  has  been  a  rava- 
ger,  a  conqueror,  &c.     A  whirlpool,  or  abyss,  swallowing  up 
nations,  &c.v    But  death  is  to  be  engulphed  and  swallowed  up. 

This  was  the  case  in  Chrisfs  resurrection.  He  overcame 
death,  &c.  He  has  the  keys,  &c.  He  is  now  the  resurrec- 
tion, &c. 

This  is  the  case  when  the  Christian,  by  faith,  triumphs  over 
it.  To  many,  to  die  would  be  gain.  They  are  delivered  from 
all  fear.  They  conquor,  and  cheerfuUy  face  it,  and  have  the 
spiritual  conquest  over  it. 

In  the  great  resurrection  then  shall  it  be  swallowed  up,  and  be 
no  more.  Swallowed  up  in  eternity.  See  I  Cor.,  15:  20 — 26. 
See  also,  verse  52,  &c. 

3.  The  public  justification  of  his  people.     "  The  rebuke  of 
his  people,"  &c.,  —  verse  8. 

Here  they  have  been  maligned,  reproached,  misrepresented, 
despised.  Then  they  shall  be  vindicated,  confessed,  honored. 
Their  choice.  Their  sincerity.  Their  worth,  shall  all  be  made 
evident  before  angels,  and  men,  and  devils. 

4.  Every  source  of  sorrow  shall  then    be  removed.     "  God 
shall  wipe  away  tears,  &c.     They  now  sojourn  in  the  valley  of 
tears.     They  sow  in  tears.     Tears  often  their  meat,  &c.     But 
they  shall  be  wiped,  &c.     God  shall  do  it  and  forever. 

APPLICATION. 

1.  Congratulate  the  inhabitants  of  this  mountain.     Happy  are 
ye.  Rejoice  in  hope.     "  For  the  mouth  of  the  Lord,"  &c. 

2.  Invite  strangers,  yea,  all,  &c.     It  is  a  feast  for  all  people, 
&-c.  Plead,  urge,  &c. 


MESSIAH'S  TRIUMPHS. 


MESSIAH'S   TRIUMPHS. 


"  His  enemies  will  I  clothe  with  shame  :  but  upon  himself  shall  his  crown  flonri«h."  — 

Psalm  132 :  18. 

IT  is  evident  from  the  eleventh  verse  of  this  psalm,  there  is  a 
distinct  prophecy  relative  to  the  Lord  Jesus  Christ.  By  com- 
paring this  portion  of  the  psalm  with  Luke  1  :  31,  &c.,  and 
Acts  2  :  30,  &c.,  we  have  the  true  key  to  the  signification  of 
the  Psalmist,  and  thus  we  are  infallibly  delivered  from  the  pos- 
sibility of  error.  In  all  cases,  Scripture  is  the  best  interpreter 
of  Scripture.  It  is  equally  evident,  that  this  prophecy  has  not 
yet  been  fully  accomplished.  It  has  been  in  the  course  of  ac- 
complishment for  more  than  eighteen  centuries,  and  it  will  final- 
ly receive  its  complete  realization  in  the  universal  establishment 
of  the  reign  of  the  Messiah.  Our  text  contains  a  two-fold  dec- 
laration, 

I.  As  TO  HIS  ENEMIES.     And, 

II.  As    TO    HIS     REGAL    TRIUMPHS    AND    GLORY.        Observe    the 

declaration, 

I.  As  TO  HIS  ENEMIES.  The  enemies  of  the  Redeemer  are 
vast  and  various.  Among  these  we  notice, 

(1.)  The  powers  of  darkness.  The  apostate  angels  leagued 
under  Satan,  the  prince  of  the  power  of  air.  Now  these  are  all 
united  in  one  compact  of  evil  against  God  and  holiness,  and 
against  the  happiness  of  his  creatures. 

(2.)  The  wicked  rulers  of  earthly  dominions.  In  all  ages 
there  have  been  such.  Pharaoh,  king  of  Egypt,  Balak,  and  the 
kings  of  Canaan.  Belshazzar  and  Herod,  and  the  early  Roman 
emperors.  Pagan  and  infidel  rulers.  All  who  have  lent  their 
influence  to  tyranny  and  oppression,  and  irreligion.  -The  cruel 
persecutors  of  the  people  of  God,  in  all  ages  and  countries. 

(3.)  Infidel  and  blasphemous  scoffers.     Men  who  have  writ- 


224  SKETCHES    OF    SEBMONS. 

ten  against  the  religion  of  heaven.  Porphyry,  Julian,  Boling- 
broke,  and  Hume,  and  Paine,  and  Hobbes,  &c.  Men  whose  in- 
tellects and  genius  have  been  consecrated  to  works  of  evil. 
Wandering  stars.  Founts  of  corruption  and  death. 

(4.)  False  teachers  and  antichrists.  Corruptors  of  the  truth. 
The  inventors  and  supporters  of  worldly  systems  of  religion. 
Enemies  of  the  cross  of  Christ.  Seducers  from  the  gospel.  In 
this  rank  we  must  place  all  religious  impostors  and  deceivers. 
From  the  false  Christs  of  the  apostles'  down  to  Mahomet,  and 
from  Mahomet  to  Joanna  Southcot,  and  Smith,  the  degraded 
Mormonite. 

(5.)  All  pagan  priests  and  worshippers  of  idols.  This  is  a  pub- 
lic poring  of  contempt  on  God.  Every  pagan  temple  —  altar  — 
sacrifice  and  ceremony — are  in  open  war  with  the  kingdom  of 
Jesus. 

(6.)  All  obstinate  and  unbelieving  Jews.  They  have  had  the 
true  light.  They  have  in  their  possession  the  very  oracles 
which  speak  of  Christ.  But  they  have  closed  their  eyes,  and 
shut  their  ears,  and  hardened  their  hearts.  They  are  still  doing 
over  again  the  work  of  their  fathers,  in  despising  the  Messiah, 
and  putting  away  from  them  the  only  Christ. 

(7.)  All  wicked  violators  of  the  laws  of  heaven,  and  such  as 
are  in  unbelief.  The  unconverted  in  our  own  land.  Those 
who  do  not  receive  the  grace  of  God  in  faith.  All  who  refuse 
their  allegiance,  and  love,  and  obedience  to  the  Savior.  Such 
are  his  enemies,  and  such  shall  be  clothed  with  shame.  See 
Psa.,  109  :  29.  They  are  often  so, 

(1.)  In  the  depths  of  their  mental  and  moral  wretchedness. 
When  their  resources  fail  them,  in  the  day  of  affliction,  or  sor- 
row, or  death.  It  is  said  of  Julian,  after  a  most  bitter  and  per- 
severing opposition  to  Christ  and  his  cause,  exclaimed,  gnashing 
with  his  teeth  and  biting  the  earth,  "  O  Galilean,  thou  hast 
overcome  !  "  This  is  often  the  end  of  the  ungodly. 

(2.)  This  will  be  so,  by  the  utter  ruin  of  all  the  obstinate  foes 
of  Jesus.  We  cannot  tell  how  this  will  be  effected  on  the  na- 


^^^  TRIUMPHS.  225 

tioife;  &c.,  which  will  not  bow  to  Christ,  but  it  is  clear  such 
shall  t>e  destroyed,  and  leave  this  earth  ultimately  to  be  the 
residence  and  portion  of  the  meak  followers  of  Christ.  See 
Psa.  37  :  9 ;  12  :  13;  35  :  36.  See  especially  Psa.  2  :  6,  &c. 

(3.)  It  will  be  fully  realized  in  the  last  great  day.  Then  the 
wicked  shall  arise  to  everlasting  contempt.  Then  be  disown- 
ed, and  convicted,  and  condemned,  and  punished.  II  Thess.,  1  : 
7,  &,c.  Now  consider, 

II.  THE  DECLARATION  CONCERNING  CHRIST.  "  But  upon  him- 
self  shall  his  crown,"  &/c.  Now  here, 

1.  The  monarchical   dignity   of  Christ  is   assumed.      The 
kingdom  of  Christ  is  everywhere  attested.     He  is  King  of  Zion. 
King  of  the  whole  earth.      King  of  kings.      His  kingdom  is  a 
universal  kingdom,  &c.     A  righteous  sceptre  is  the  sceptre  of 
his  kingdom.     He  is  the  Supreme  Governor.     He    is  appointed 
"  Heir  of  all  things."     Observe, 

2.  His  crown  is  adverted  to.     "  His  crown."     Now  confin- 
ing the  subject  to  Christ's   spiritual  and  mediatorial  kingdom  ; 
Observe, 

(1.)  His  crown  was  obtained  by  conflict.  He  fought  for  it. 
He  encountered  all  the  hosts  of  hell.  The  legion  of  evil.  He 
gained  the  conflict,  —  obtained  the  victory.  See  Col.,  2  :  15; 
Psa.  68  :  17,  &c. 

(2.)  By  suffering.  His  kingdom  and  people  he  had  to  re- 
deem by  his  own  blood.  This  is  an  important  view  of  Christ's 
crown.  It  is  vividly  described,  Phil.,  2 :  6,  &c. ;  Heb.  2  :  10, 
1 1 ;  and  Rev.  4 :  6,  &c. 

3.  The  glory  and  prosperity  of  Chrises  royal  character  is 
affirmed.     "  Upon  himself,"  &,c.     This  shall  be  realized  in 

(1.)  The  extension  of  his  dominion.     "  From  the  rivers,"  &c. 

(2.)  In  the  multitude  of  his  subjects.     As  numerous  as  the 

dew-drops  of  the  morning.      "  In  him  shall  all  the  families," 

&/C. 

(3.)  In  the  discomfiture  of  his  enemies,  &-c.  "  He  will 
overturn,"  &c.  His  enemies  shall  become  his  footstool,  &c. 


226  SKETCHES    OF    SERMONS. 

(4.)  In  the  felicity  of  his  people.  Abundance  of  peace 
and  joy.  Universal  harmony  and  blessedness,  &c.  Nothing 
shall  vex,  &c. 

"  Blessings  abound  where'er  he  reigns." 

(5.)  In  the  consummation  of  his  kingdom  and  glory.  All 
enlightened,  sanctified,  and  saved  in  him.  His  soul  satisfied. 
All  united  in  Christ.  All  blessed  in  him,  and  all  proclaiming 
him  blessed,  &.c.  Now  ^his  declaration  of  the  text  is  certain. 
It  must  be, 

From  the  superior  power  of  good  over  evil. 

From  the  very  essentials  of  the  covenant. 

From  the  affirmations  of  God's  mouth. 

From  the  glory  of  both  the  Father  and  the  Son. 

APPLICATION. 

1.  Does  the  subject  interest  you  1    Your  minds;  hearts,  &c. 

2.  Does  it  engage  your  energies  1     Are  you  with  Christ,  and 
against  his  enemies  ? —  Interested,  devoted,  praying,  laboring, 
conflicting.     All  such  shall  reign  with  him,  and  sit  on  his  throne, 

&-C. 

3.  To  the  enemies  of  Christ.     Persevere  not.     O,  bow  down, 
—  sue  for  mercy.     Kiss  the  Son,  &c. 


THE  PRAISES  OF  THE  LIVING. 

"  The  living,  the  living,  he  shall  praise  theo,  as  I  do  this  day :  the  father  to  the  children 
t ball  make  known  thy  truth."  —  Isa.,  38 :  19. 

THE  text  is  connected  with  the  history  of  Hezekiah.  He 
was  sick,  and  nigh  unto  death  —  indeed  the  mandate  had  gone 
forth  :  "  Set  thine  house,"  &/c.  In  answer  to  humble  and  fer- 
vent prayer,  the  sentence  was  reversed,  and  his  life  was  spared 
fifteen  years.  Hezekiah,  on  his  recovery,  composed  the  follow- 


THE    PRAISES    OF    THE    LIVING.  227 

ing  pathetic  and  pious  ode,  —  verse  10,  &c.  Of  this  holy  and 
edifying  Psalm,  our  text  forms  a  part.  Let  us  enter  on  the 
meditation  of  it  in  the  spirit  of  the  prayer  of  Moses,  the  man 
of  God.  "  So  teach  us  to  number,"  &c.  We  ask, 

I.    FOR    WHAT    SHOULD    THE    LIVING    PRAISE    GOD  ? 

1.  For  life  itself.     Life   is   God's    good    gift.    Life   in   its 
origin,  —  in  its  progress  —  exhibits  the  care  and  bounty  of  God. 
"  He  made  us,  and  not  we,"  &c.     "  He  holdeth  our  souls  in 
life." 

2.  For  life  in  its  privileges.     And  who  can  number  these  ? 
Privileges  of  receiving  good.     Of  receiving   knowledge,   and 
grace,  and  happiness.     Privilege  of  doing  good,  —  of  imitating 
God,  —  resembling  God.     Being  godly,  —  growing  in  godlike- 
ness.     Honoring  God,  &,c.     These    privileges    are   countless. 
Hearing  and  reading  the  Word.    Meditation  and  prayer.     Re- 
pentance and  restitution.     Faith  and  obedience. 

3.  For  life  and  its  hopes.     Hope  is  the  sunshine  of  life's  day. 
The  favorable  breeze  of  life's  voyage.     The  flowery  path  of 
life's  journey.     The  balm   and  sweetness  of  life's  existence. 
The  solace  of  life's  sorrows.     But  then  hope  also  goes  beyond 
life,  —  it  draws   the  curtain,  and  beholds  in  the  distance  the 
goodly  land.     It  brings  immortality  and  glory  near.     It  recog- 
nizes the  conquest  over  death  and  the  grave.     It  brings  near  to 
us  a  brighter,  happier,  and  an  eternal  world.     It  sings,  "  Though 
this  the  earthly  house,"  &LC.     "  In  my  Father's  house,"  &c. 

II.    IN    WHAT    MANNER    SHOULD    THE    LIVING    PRAISE    GoD  ? 

1.  With  true  gratefulness  of  heart.     No  service  is  acceptable 
without  the   heart.     Praise,   especially,   must    be    heart-work. 
The  heart  must  muse  until  the  fire  burns.     "  Bless  the  Lord,  O 
my  soul,  and  all  that  is  within  me,"  &c.     From  the  fulness    of 
the  heart,  &c.     Without  this,  however  musically  correct,  how- 
ever sweet,  &c.,  it  is  formality  and  hypocrisy  before  God. 

2.  Earnestness  of  spirit.     Not  languidly.     Not    lifelessly ; 
but  with  fervor  of  spirit.     We  are  to  exult  in  God.     To  extol. 
To  magnify,  &c.     We  are  to  make  a  joyful  noise,  &,c.     The 


228  SKETCHES    OF    SERMONS. 

praises  of  the  redeemed  are  as  the  sound  of  many  waters,  &c. 
See,  also,  Rev.  7  :  9,  10,  &c. 

3.  With  cheerful  constancy.  We  are  to  bless  the  Lord  at  all 
times.  In  everything  to  give  thanks.  Praise  is  suitable  to  all 
places  and  times.  In  the  sanctuary.  "  Enter  into  his  gates," 
&c.  At  the  social  service,  —  Christ  sang  a  hymn  at  the  estab- 
lishment of  the  eucharistic  supper.  In  family  worship.  What 
so  proper  as  that  the  living  family  should  unite,  &.c.  In  the 
retirements  of  the  closet.  On  his  bed  the  Psalmist  praised  God, 
&c.  Hence  the  poet  sweetly  sings, 

"I'll  praise  my  Maker," &c. 

HI.  WHAT  ADVANTAGES  WILL  ARISE  TO  THE  LIVING  FROM 
PRAISING  GOD? 

1.  It  will  cheer  and  elevate  the  soul.     The  praising  soul  is 
like  the  joyous  bird  on  the  wing,  rising  upwards  towards  the 
skies.     It  gives  vigor  and  elasticity  to  the  mind.     It  tends  to  re- 
move depression  and  despondency.     The  joy  of  the  Lord  is  our 
strength. 

2.  It  will  be  peculiarly  acceptable  to   God.     Whoso  offereth 
praise,  glorifieth  God.     It  is  acknowledging  God.     It  is  blessing 
and  honoring  God.      God    will   approve  and  smile  upon  the 
grateful,  praising  Christian. 

3.  It  will  recommend  religion.     The  idea  of  the  world   is, 
that  religion   is  a   gloomy   system, — necessarily  melancholy 
(Hume  and  Bishop  Home.)      Sacred  cheerfulness  and  songs  of 
praise,  should  remove  this  false  delusion.     The  Christian  should 
sing, 

"  The  sorrows  of  the  mind,"  Sec. 

"  Thy  statutes  shall  be  my  songs,"  &-c.  "  They  shall  return 
and  come  to  Zion,"  &,c. 

4.  //  will  tend  to  meeten  the  saint  for  glory.     Heaven  is  one 
vast  temple  of  praise, — myriads  of  the  redeemed  sing  and  praise 
God.     Eternity  will  be  too  short,  &c.      Now  we  must  have  the 


THE    FAITH   OF    THE    SAMARITAN.  229 

spirit  of  praise  while  we  live,  so  that  like  Simeon,  we  may 
die  praising  Him.  Praising  God  when  all  is  right  and  spir- 
itual, is  heaven  on  earth, — blessedness  on  the  way  to  glory. 

APPLICATION. 

1.  Our  subject  should   claim   the   attention   of  all  present. 
We  are  the  living.     On  us  the  exercise  of  praise  devolves.     Do 
you  bless  God  ?     Have  you  the  true  spirit  of  praise  ? 

2.  Let  us  praise  God  for  the  greatest  of  all  his  gifts.     That 
of  his  dear  Son.     "  Thanks  be  to  God,"  &c.      "  Worthy  is  the 
Lamb,"  &,c. 

3.  To  those  who  never  truly  praise  God.      Have  you  no  rea- 
son why  his  long-suffering  should  lead  you  to  it  ? —  Praise  God 
that  you  are  living — not  dead  —  not  lost.     Within  the  circle  of 
means,  and  in  the  region  of  hope.     Praise  him  for  these  things, 
&-c.     Seek  the  spirit  of  praise. 


THE  FAITH   OF  THE  SAMARITAN. 


"  And  many  of  the  Samaritans  cf  that  city  believed  on  him  for  the  saying  of  the  woman 
who  testified.  He  told  me  all  that  ever  I  did.  So  when  the  Samaritans  were  come  unto 
him,  they  besought  him  that  he  would  tarry  with  them:  and  he  abode  there  two  days," 
&.C.  —  John,  4 :  39—42. 

FEW  narratives  exceed  in  interest,  and  in  graphic  and  beauti- 
ful description,  the  history  of  the  woman  of  Samaria.  (1.) 
The  previous  character  of  the  woman ; 

(2.)  The  circumstances  under  which  she  met  Jesus  ; 

(3.)  The  nature  of  the  conversation  ; 

(4.)  Her  prompt  faith  in  the  Savior ; 

(5.)  Her  eager  desire  to  tell  her  neighbors  ;     And, 

(6.)  The  happy  results  of  her  zealous  endeavors;—  are 
20 


230  SKETCHES    OF    SERMONS. 

all  points  on  which  we  could  dwell  at  great  length  to  our  in- 
struction and  edification.  Her  simple,  plain,  and  hearty  minis- 
try, was  greatly  blessed  and  honored  to  the  good  of  many 
precious  souls.  She  convinced  several  by  her  testimony, — 
verse  39.  She  also  brought  many  more  to  hear  and  see  for 
themselves,  and  of  these  a  number  made  a  good  confession, — 
verse  41,  42.  Let  us  try  to  seize  on  the  more  striking  parts  of 
this  portion  of  evangelical  history.  Observe, 

I.  TESTIMONY  is  ESSENTIAL  TO  FAITH  :  ver.  39.    There  must  be 
something  published.     Either  by  the  mouth  or  pen,  some  word 
spoken  or  written.     Faith  comes  by  hearing,  &c.,  or  reading. 
The  Bereans.     See  text.     Now  the  testimony  must  be  credible, 
resting  on   good   and   sufficient   evidence.     Thus   this   woman 
testified  of  what   she  had  seen   and  heard.     So   the   apostles 
testified  concerning  Christ  what  they   knew,  and  had  seen  and 
heard.     So  Christian  ministers  preach  the  great  facts  of  the 
gospel  as  in  the  language  of  the  apostle.     I  Cor.,  15:  1,  &c. 
No  facts  are  better  attested  than  those  of  the  life,  sufferings, 
and  resurrection  of  Christ — and  who,  believing  these,  can  re- 
fuse to  receive  Him  as  the  Son  of  God  ?     The  testimony  of  his 
disciples,  who  had  every  thing  to  lose  and  nothing  to  gain,  by 
their  profession.      The  testimony  of  Jewish  historians.      The 
testimony  of  pagans.     The  testimony  of  the  fruits  of  religion 
in  the  hearts  and  lives  of  thousands. 

II.  SUFFICIENTLY  AUTHENTICATED  TESTIMONY  DEMANDS  OUR 
BELIEF.     It  is  egregious  folly  not  to  believe  when  the  evidence 
is  sufficient.     What  would  the  opposite  in  reference  to  Christ 
involve  ? 

(1.)  That  myriads  of  disciples  lived  and  died  to  give  curren- 
cy to  a  lie  or  delusion. 

(2.)  That  even  the  Jews,  who  hated  Christ,  should  support 
this  testimony  of  falsehood. 

(3.)  That  the  wisest  and  best  of  many  nations,  for  1800 
years,  without  any  advantage,  should  keep  this  delusion  up  by 
avowing  their  experience,  and  exhibiting  a  Christian  profession. 


THE    FAITH    OF    THE    SAMARITAN.  231 

Now  the  rejection  of  Christianity  and  the  gospel,  must  involve 
all  this.  We  demand,  therefore,  your  clear,  decided,  and  hearty 
belief  of  the  gospel  testimony. 

III.  FAITH* IN   CHRIST  LEADS   TO    SUPREME   LOVE  FOR,  AND 
DELIGHT  IN  HIM.     "  They  besought  him   that  he  would  tarry 
with  them,"  —  verse  40. 

1.  How  interesting  the  suitors  on  this  occasion.     The  newly 
converted  Samaritans.     Their  love  flaming, —  their  zeal  burn- 
ing.    Whence  this  desire, 

(1.)  To  hear  more  from  Christ. 

(2.)  To  see  more  of  Him. 

(3.)  To  enjoy  more. 

(4.)  To  be  better  grounded  and  established. 

(5.)  To  have  more  sensible  communion. 

Ought  not  this  to  be  our  desire?  To  have  Christ  in  our 
hearts.  In  our  families.  In  our  schools.  In  our  churches. 
In  our  means.  Christ  really,  sensibly,  constantly,  yet  by  his 
Spirit. 

Observe, 

2.  How  condescending  was  the    Savior.     "  He  abode    two 
days."     A  long  period,  when  you  think  of  his  divinity,  and  his 
great  work.     Yet  affectionate,  earnest  prayer,  constrained  him. 
And  so  it  ever  does.     Prayer  obtains  and   retains  Christ.     To 
faithful  prayer.     He  says,  "  Be  it  unto  thee,"  &c. 

IV.  CHRISTIAN    FAITH    SHOULD   BE    REASONABLY   AND   MAG- 
NANIMOUSLY PROFESSED.     "  Now  we  believe."     Here  observe, 

1.  Christian  faith  may  be  certainly  ascertained.     They  be- 
lieved, and  knew  it.     No  hesitation.     No   doubt.     "  I   know 
whom,"  &c.     Hence    the   eunuch.     "  I  believe,"    &c.     The 
chasm  is  so  wide  between  disbelief  and  faith.     States  of  mind 
so  different.     So  contrary. 

2.  Christian  faith  has  its  grounds  and  reasons.     "  Now  we 
believe,  not  because  of  thy  saying,"  that  is,  not  on  account  of 
that  merely.     They  had  heard,  understood,  credited,  and  felt 
the  truth  as  it  is  in  Christ  Jesus.     "  For  we  have  heard  him," 


232  SKETCHES  OF  SEHMONS. 

&c.,  and  KNOW  that  this  is  INDEED,  &c.,  42,  now  no  doubt,  per- 
fectly satisfied. 

3.  Christian  faith  when  thus  realized  Should  be  declared. 
Hence  the  Christians  were  called  confessors.  See*Rom.,  10  :  9. 
Christ  Jesus  has  set  us  the  example, —  1  Tim.,  6:  13.  See 
Heb.,  13  :  13.  Christ  also  speaks  on  this  subject  very  solemnly. 
"  Whoso  confesseth  me,"  &c.  "  Whoso  is  ashamed  of  me,"  &c 
We  should  confess, 

(1.)  From  a  sense  of  love  and  gratitude  to  Christ. 

(2.)  From  a  desire  to  benefit  others.  See  the  woman  of 
Samaria.  So  all  Christians  should  in  their  own  way  and  sphere, 
teach  and  preach  Jesus  Christ. 

(3.)  For  our  own  happiness.  It  will  strengthen  us.  Make 
us  magnanimous.  Give  us  courage.  Please  the  Savior.  It 
may  expose  us  to  the  infidel's  sneer.  To  the  worldling's  laugh. 
To  the  reproach  of  the  profane.  To  the  persecution  of  ene- 
mies. To  the  loss  of  friends.  To  suffering,  &c.  Yet  Christ, 
conscience,  and  Christianity,  all  demand  it. 

V.  THE  CHRISTIAN  CONFESSION  is  ONE  OF  MERCY  TO  THE 
WORLD.  They  testified  "  That  Christ  was  the  Savior  of  the 
world,"  —  verse  42.  They  felt  him  to  be  their  Savior.  They 
knew  him  to  be  the  other.  He  had  said  so  again  and  again. 
Hear  his  sermon  to  Nicodemus,  John  3 :  14 — 17.  Surely  this 
is  enough.  But  let  his  servant  also  speak.  Isaiah,  —  "  All 
we  like  sheep,"  &c.  The  Baptist,  —  Behold  the  Lamb  of 
God,"  &c.  Paul,  —  "Who  gave  himself  a  ransom  for  all," 
dec.  John,  — "  Who  is  the  propitiation  for  our  sins,"  &c. 
"  This  we  know  and  testify,"  &c. 

IMPROVEMENT. 

1.  Learn  not  to  despise  any  instrumentality,  however  simple. 
Here  is  a  woman  —  illiterate,  &c.     Remember  Naaman  and 
the  little  girl. 

2.  Imitate  the  spirit  and  conduct  of  the  Samaritans.     Their 
spirit  in  hearing,  believing,  constraining  Christ.     Their  spirit  in 
making  an  open  confession,  &c. 


BLESSEDNESS    OF    THE    CHRISTIAN    SABBATH.  233 

3.     Let  us  glory  in  Christ  as  the  willing  Savor  of  all  men. 
O,  this  is  the  brightness  and  glory  of  the  gospel. 

"  Oh,  that  the  world  might  taste  and  see, 

The  riches  of  his  grace !  • 

The  arms  of  love  that  compass  me, 
Would  all  mankind  embrace-" 

"  Oh,  that  my  Jesus'  heavenly  charms, 

Might  every  bosom  move, 
Fly,  sinners,  fly,  unto  those  arms 
Of  everlasting  love ! " 

"Happy  if  with  my  latest  breath, 

I  may  but  gasp  his  name  ; 
Preach  him  to  all,  and  cry  in  death, 
Behold,  behold,  the  Lamb." 


THE  BLESSEDNESS   OF  THE   CHRISTIAN 
SABBATH. 

"  The  Jews  therefore,  because  it  was  the  preparation,  that  the  bodies  should  not  remain 
upon  the  cross  on  the  sabbath  day  (for  that  sabbath  day  was  an  high  day),  besought  Pilate 
that  their  legs  might  be  broken,  and  that  they  might  be  taken  away."  —  John,  19 :  21. 

IT  is  impossible  to  reflect  on  the  mixture  of  superstition  and 
wickedness  which  distinguished  the  Jews,  in  their  conduct  to- 
wards Jesus,  without  the  utmost  astonishment  and  wonder.  They 
adopt  the  most  base  methods  of  conspiracy  to  ruin  him.  They 
bribe  one  of  his  disciples  to  betray  him.  They  suborn  false  wit- 
nesses to  swear  away  his  life.  They  raise  a  tumultuous  clamor 
for  his  blood.  They  prefer  Barabbas,  a  murderer,  to  Jesus. 
They  reproach  him  on  the  way  to  the  cross.  They  revile  him 
in  the  midst  of  dying  agonies ;  and  then,  under  the  influence  of 
superstitious  veneration  for  the  rites  of  Judaism  —  they  go  earn- 
estly entreating  Pilate,  that  the  death  of  those  who  had  been  cru- 
cified should  be  accelerated  by  breaking  their  legs,  lest  the  bodies 
20* 


234  SKETCHES    OF    SERMONS. 

should  remain  suspended  on  the  sabbath,  which  was  in  the  par- 
enthetical language  of  the  text,  "  A  high  day."  What  hypocrisy ! 
What  infatuated  self-delusion !  What  a  picture  of  the  deceitful- 
ness  and  depravity  of  the  human  heart !  But  we  select  the  text, 
that  ^e  may  apply  it  to  the  Christian  sabbath,  and  the  devout 
feelings  we  should  have  towards  it.  The  sabbath,  in  question, 
was  especially  great  to  the  Jews,  because  it  was  the  first  day  of 
the  Paschal  feast,  and  especial  ordinances  were  connected  with 
it.  Let  us  enquire, 

I.  WHEN  THE  CHRISTIAN  SABBATH,  OR  LORD'S  DAY,  MAY  BE 

CONSIDERED  A  HIGH  DAY. 

1.  It  is  so  in  itself.     It  is  the  day  of  the  Lord's  victory  and 
triumph.     The  day  made  especially  for  himself.     The  day  of 
hope  and   assurance  to  our  fallen  world.     All   the  great  and 
momentous   concerns  involved  in  the  reality  of  Christ's  Mes- 
siahship,  &c.,  are  identified  with  this  day.     With  this,  in  one 
sense,  began  a  new  era  in  our  world's  history. 

2.  It  is  so  in  the  privileges  it  confers      Much  more  than  a 
day  of  rest  from  physical  toil  and  secular  labor.     Day  of  espec- 
ial mercies.     The  more  public  worship  of  God.     The  exercises 
of  prayer  and  praise.     The  hearing  of  the  glorious  gospel.     Fel- 
lowship with  the  saints,  &c.     Private  reading  and  meditation,  &c. 

3.  But  it  is  so  as  being  associated  with  many  of  our  greatest 
blessings.     In  most  cases  it  was  on  this  day  that  serious  reflec- 
tion commenced.     Solemn  conviction.     Holy  resolution.     Be- 
lieving  decision.     Open   profession.     Most  of  our   refreshing 
seasons,  and  edifying  opportunities,  &c. 

4.  It  is  so  as  a  beautiful  type  of  heaven.     The  apostle  Paul 
speaks  of  three  sabbaths. 

(1.)  The  original  one,  on  which  God  rested. 

(2.)  The  spiritual  sabbath,  which  we  experience  by  faith  on 
Christ.  We  who  have  believed  do  enter  into  rest." 

(3.)  The  heavenly  one.  There  remaineth,  therefore,  a 
rest,  or  keeping  of  the  sabbath,  (fee.  *The  cessation  of  toil,  and 
din,  and  confusion,  and  anxiety.  Its  spiritual  services.  Its 


MIRACLES    OF    CHRIST.  235 

holy  joys.  Its  sane-;,  ty,  communion,  &c.,  all  point  upwards  to 
heaven. 

II.  HOW  MAY  WE  CONTRIBUTE  TO  THE  RENDERING  IT  IN  AN 

ESPECIAL  DEGREE  A  HIGH  DAY.  By  being  in  the  spirit,  &c.  God 
has  done  much,  but  we  may  frustrate  that.  How  many  myriads 
do  so.  How  often  have  we  done  so?  If  we  would  have  it  a 
high  day,  then, 

1.  Conclude  as  early  as  possible  on  the  previous  evening,  the 
duties  of  the  week.     I  know  this  is  impracticable  with  many,  but 
not  with  all.     A  late  Saturday  evening  of  bustle  and  confusion 
is    very  unfavorable.     Retiring   to   bed    later  then   usual,  &c. 
Many  too,  who  profess  religion,  have  to  go  to  the  tavern  for 
their  wages.    The  noise,  and  company,  and  filthiness  of  a  tavern, 
are  a  bad  preparation  for  the  Lord's  day.     If  intoxicating  drink 
be  indulged  in,  there  must  be  all  the  heaviness  and  stupor,  which 
must  unfit  for  the  exercises  of  religion. 

2.  A  conscientious  devotion  of  the  Lord's  day  to  spiritual 
things.     Family  should  be  still  and  orderly.     There  should  be 
the  exclusion  of  worldly  topics  of  conversation.     The    putting 
away  mere  secular   books,  &c.     The  Bible  and  the   book  of 
praise  should  be  the  literary  companions.     There  should  be   no 
idle  gossiping.     No  wandering  about.     No  feasting  or  parties. 
There  should  be  the  preparation  for  public  worship.    To  be  there 
in  time.     Not  disturbing   the  minister   and    congregation,  &c. 
The  day  should  end  in  holy  peace  and  tranquillity. 

3.  Especial  prayer  for  the    Divine  presence  and  blessing. 
How  anxious  to  have  right  emotions  and  desires.     "  O  God,  my 
heart,"  &c.     To  have    right   desires.     To  be  in  the  spirit  of 
prayer,  praise,  hearing  and  meditation.     Works  of  mercy  and 
usefulness.     Now  all  these  must  be  sought  of  God.     Earnest  and 
believing  prayer  be  offered,  so  that  we  may  mount  up  as  on  eagles' 
wings,  &c.     Now  consider, 

III.  SOME  REASONS   WHICH  SHOULD  MAKE  US    SOLICITOUS  THAT 
THE  SABBATH  SHOULD  BE  A  HIGH  DAY. 

1.   On  account  of  the  value  of  the  sabbath  itself.     How  es- 


236  SKETCHES    OF    SERMONS. 

sential  it  is.  How  truly  precious.  What  should  we  do,  without 
it.  What  the  church  do.  What  be  done  for  the  world,  &c. 
One  of  God's  greatest  mercies.  Cannot  be  too  highly  prized. 

2.  The  sabbath  materially  will  influence  the  following  week. 
It  supplies  spiritual  food  for  the   mind.      It  supplies  topics  for 
thought.     It  presents  motives,  &c.     It  gives  power,  dec.     How 
necessary  then  that  it  should  be  a  high  day.     The  week  will 
generally  be  as  the  sabbath  was. 

3.  Our  sabbaths  are  limited  in  number.     There  are  not  many 
in  a  long  life,  and  of  course  few  in  a  short  one.     They  will  soon 
be  gone.     I  remember  those  I  spent  in  the  sanctuary  with  my 
sainted  father,  and  with  my  dear  Christian  friends  —  the  last  will 
soon  come. 

4.  For  our  sabbaths  we  must  give  an  account.     Desecration 
of  the  sabbath  is  guilt  and  folly.     Now  the  non-improvement  of 
them  will  make  bitter  work  for  reflection.     God  will  require  an 
exact  account,  &c.  in  the  great  day. 

APPLICATION. 

1.  To  the  non-religious.     O,  value  this  day  of  mercy.     Do 
not  despise  it.     "  Hear,  and  your  souls  shall  live,"  &c. 

2.  To    Christian  professers.     Be    consistent.     If  it  be  the 
Lord's  day,  let  him  have  its  undivided  hours,  services,  &c. 


THE  RUINOUS  EFFECTS  OF  SIN.  237 

THE  RUINOUS   EFFECTS   OF  SIN. 

"  Righteousness  keepeth  him  that  it  upright  in  the  way ;  but  wickedness  ororthroweth 
the  sinner."  —  Proverbs,  13:  6. 

WE  are  often  warned  against  evil  in  the  word  of  God,  by  the 
most  solemn  statements  as  to  the  awful  consequences  of  sin.  It 
is  written,  "  The  way  of  transgressors  is  hard."  "  God  is  angry 
with  the  wicked,"  &c.  "He  that  being  often  reproved,"  &c. 
"  Say  ye  to  the  wicked  it  shall  be  ill  with  him,"  &c.  And  in 
the  graphic  language  of  the  text,  "  Wickedness  overthroweth," 
&c.  Let  us, 

I.  Explain  the  character;  and 

II.  Prove,  and  illustrate  the  declaration. 

I.  LET  us  EXPLAIN  THE  CHARACTER.  "The  sinner."  Sin  is 
the  transgression  of  the  law,  &c.  All  men  while  in  a  state  of 
nature  are  sinners.  "  All  have  sinned,"  &c.  "  There  is  none 
righteous,"  &c.  Yet  there  are  degrees  and  classes  of  sinners. 

1.  There  are  skeptical  and  scoffing  sinners.     Men  who  profess 
to  disbelieve  revelation.     Who  ridicule  religion.     Despise  the 
Bible.     Mock  at  piety.     Deride  the  Christian  character.     Often 
glory  in  their  shame,  &c. 

2.  There  are  profligate  sinners.     These  are  given  up  to  work 
iniquity.     Go  to  the  race  course  —  the  gambling  house — the 
theatre,  and  you  meet  with  them.     Go  to  the  tavern,  and  the 
house  of  dissoluteness,  and  you  meet  them  there.     You  hear 
them  belching  out  oaths  and  curses,  and  filthy  speeches  in  the 
streets.     They  are  eager  to  do  evil.     They  drink  it  in  as  the  ox, 
dec.     Bear  the  mark  in  their  forehead,  &c. 

3.  There  are  worldly-minded  sinners.     These  may  be  decent 
in  their  deportment,  but  the  world  is  their  God.     The  ledger  or 
day-book  their  Bible.     Their  trade,  their  only  religion.     All  their 
time  and  toil  devoted  to  gain  the  dust  of  the  world.     They  are 


238  SKETCHES    OF    SERMONS. 

literally  earth  worms.  They  are  gorvelling  in  dust.  Time  and 
the  body  absorb  all.  The  soul  and  eternity  forgotten. 

4.  There  are  the  formal,  —  the  procrastinating  sinners. 
They  give  some  heed  to  religion,  to  sabbaths,  ordinances,  preach- 
ing, religious  duties.  They  have  many  convictions,  desires, 
religious  purposes.  Yet  they  remain  the  servants  of  the  evil  one. 
They  do  not  strive  to  enter  in,  &c.  They  do  not  corne  to  the 
gospel  feast.  They  are  incessantly  making  excuses.  Always 
putting  it  of,  &c.  Not  far  from  the  kingdom  of  God.  Now 
most  persons,  if  not  all,  are  included  in  one  or  other  of  these 
classes.  Will  you  inquire  ?  Search  yourselves,  &c. 

Let  us, 

II.    PROVE  AND  ILLUSTRATE  THE  DECI  ARATION. 

"Wickedness  overthroweth,"  &c. 

Now  wickedness  of  any  kind  or  degree  will  do  this.  Just  as 
one  leak  will  sink  a  ship,  or  onu  mortal*  disease  destroy  life. 
So  any  kind  or  order  of  wickedness  will  condemn  the  soul. 
But  it  is  equally  true,  that  as  all  virtue  or  goodness  has  in  its 
wake  certain  blessings,  and  ceitain  exemptions  from  present 
evils ;  so  the  more  wicked,  and  the  more  immediate,  the  more 
entire,  and  the  more  fearful  the  ruin  produced.  As  proofs  and 
illustrations  of  the  text  —  observe, 

1.  Wickedness  often  overthrows  the  health  of  the  sinner.     Go 
to  the  hospital,  and  see  how  many  have  ruined  their  health  by 
their  course  of  life.     That  drunkard.     That  glutton.     That  de- 
bauchee.    Nine-tenths  of  the  suffering  from  disease  originates 
in  the  wickedness  of  the  sinner.     Some  blame  chance.     Some  , 
God.     While  the  text  contains   the  true  solution.      "  Wicked- 
ness," &c. 

2.  Wickedness  often  overthrows  the  worldly  prospects  of  the 
sinner.     Certain  moral  traits  are  necessary  to  success,  even  in 
worldly  things.     What  youth  would  expect  to  prosper  who  dis- 
carded truth,  fidelity,  industry,  from  his  vocabulary.    But  many 
whose  prospects  have  been  most  flattering,  have  been  entirely 
wrecked  by  a  course  of  transgression  ;  and  thousands  have  been 


THE  RUINOUS  EFFECTS  OF  SIN.  239 

Drought  to  want  even  a  morsel  of  bread,  through  the  vices  they 
have  pursued. 

3.  Wickedness  overthrows  the  character  of  its  victims.      Is 
there  any  honor  in  being  designated  —  an  infidel,  a  liar,  a  swear- 
er, a  drunkard,  a  gambler,  a  profligate.     "  The  very  name  of 
the  wicked  shall  rot." 

4.  Wickedness  overthroweth  the  lives  of  sinners.     The  wick- 
ed do  not  live  out  half  their  days.      They  go  to  an  early  grave. 
Ponder  on  this  !     Look  abroad  !     Observe  the   occurrences  of 
society.     How  many  fearful  illustrations.     The  criminal  on  the 
scaffold  —  the  suicide  —  the  murdered  —  disease.     Myriads  who 
are  aged  at  forty.     Sin  often  lights  the  taper  of  life    at  both 
ends,  and  of  course,  existence  consumes  rapidly  away. 

5.  Wickedness   overthrows   the  final   hopes   of   the   sinner. 
Wicked  men  exist  extensively  by  cherishing  a  false  hope.     A 
hope  that  it  will  yet  be  well  with  them.     That  they  will  escape 
the  fearful  consequences  of  their  transgression.     That  though 
they  eat,  they  will  not  die.     The  devices  of  Satan  are  numerous, 
in  keeping  these   illusions  in  the  mind ;  but  wickedness  over- 
throws all  these  delusions.     They  are  as  inscriptions  written  on 
sand,  and  the   waters  of  mortality  efface  them  all,  and  leave  a 
blank  of  hopelessness  and  horror.     The  candle  of  the  wicked, 
not  only  his  life,  but  his  hope  shall  be  put  out.     "  The  wicked 
is  driven  away,"  &c.     This  is  the  last  overthrow.     It  is  often 
sudden.     It  is  always  terrible  ;  and  will  be  certainly  everlasting. 

APPLICATION. 

1.  The  gospel   has  special   tidings   of  joy  for  the  sinner. 
"  This  is  a  faithful  saying,"  &c.     Christ  will  save  from  sin,  and 
rescue  the  sinner. 

2.  We  appeal  to  the  self-interested  feelings  of  all  present. 
We  urge  religion  —  it  is  your  duty  ;  but  we  urge  it,  it  is  your 
interest,  present  and  eternal. 

3.  Warn  the  incorrigible. 

»  '       ' 


240  SKETCHES    OF    SERMONS. 


THE   WATERS   OF  MARAH. 

"  And  th<)  people  murmured  against  Mosen,  laying,  What  shall  we  drink  ?  And  ha 
cried  unto  the  Lord  ,  and  the  Lord  shewed  him  a  tree,  which  when  he  had  cast  into  the 
wateri,  the  waters  were  made  sweet :  there  he  made  for  them  a  statute  and  an  ordinance, 
and  there  he  proved  them."  —  Exodus,  15:  24 — 25. 

How  varied  and  chequered  are  the  scenes  of  human  life. 
The  triumphant  song  of  Moses  had  just  been  sung  with  grateful 
ecstacy,  and  its  celestial  strains  had  scarcely  died  away,  when 
we  are  called  to  behold  a  scene  of  a  directly  opposite  charac- 
ter. 

The  Israelites  travel  three  days  journey,  in  the  wilderness, 
without  finding  water.  This  was  a  very  great  trial.  None  but 
those  who  have  traversed  the  dreary  deserts  of  the  East,  can 
duly  judge  of  this  great  privation.  At  length  they  arrive  at 
Marah,  and  here  was  an  abundance  of  the  fluid  which  they 
wanted  ;  but  alas  !  the  waters  were  bitter,  and  unfit  for  use,  and 
"The  people  murmured,"  &c.  Observe, 

I.  THAT  IN  THE  JOURNEY  OF  LIFE,  MANY  ARE  THE  MARAHS, 
OR  "WATERS  OF  BITTERNESS.  Man's  estate  has  been  disturbed 
and  rendered  vexatious  and  sorrowful  through  the  entrance  of 
sin  into  our  world.  "  Man  that  is  born,'1  &c.  The  very  figure 
by  which  the  world  is  represented.  A  desert.  A  wilderness, 
&c.  There  are, 

1.  Personal  waters  of  bitterness.      Our  individual  troubles 
and  trials.     Our  temptations,  &c.       Every  heart  knows  its  own 
bitterness,  &c. 

2.  Domestic  waters   of  bitterness.      Family  afflictions   and 
troubles.      Incorrigible  children.     Afflictions,  —  separations, — 
bereavements,  &c. 

3.  There  are  church  waters  of  bitterness.      When  the  people 
of  God  are  languid,  &c.      Sion  depressed,  &c.      When   her 
friends  forsake  her.     Her  ordinances  neglected,  &c.      See  the 
case  of  Nehemiah,  2  :  1,  &c.,  and  Jeremiah,  Lam.  6  :  1 — 4. 


THE  WATERS  OF  MARAH.  241 

4.   There  are  worldly  waters  of  bitterness.      Distresses  ari- 
sing from  our  connection  with  it,  &c.     Losses,  &c. 

II.  THAT    EVEN    GOD'S    PEOPLE  ARE  LIABLE    TO    MTTRMTIH, 

WHEN    THEY    COME    TO    THESE    WATERS    OF    BITTERNESS. 

1.  This  is  a  truth  which  the  history  of  the  church  strikingly 
attests.     The  Israelites.     Jacob.     Elijah.     Jonah. 

2.  This  is  a  truth  which  our  own  experience  confirms.      How 
prone  we  have  been  to  do  so.     Yea,  sometimes,  even  in  the  an- 
ticipation of  sorrow.     How  unyielding  and  self-willed  we  have 
been. 

3.  This  is  a  truth  which  exhibits  the  imperfection  and  influ- 
ence of  the  pious.     It  shows  that  self  often  predominates.     That 
unbelief  still   exists.       Sense   and  not   faith,  triumphs.      That 
patience  has  not  its  perfect  work.      Such  murmuring  grieves 
God  —  is  very  offensive  to  him.     Attacks  his  goodness,  faithful- 
ness, and  wisdom. 

III.  THAT  EARNEST  PRAYER  is  THE  ONLY  SOLACE  AMID  THE 
BITTER  WATERS  OF  LIFE.     "  Moses  cried,"  &c. 

1.  Now  this  is  the  appointed  remedy.     "  Call  upon  me," 
«Scc.     "  Is  any  afflicted,"  &c. 

2.  This  throws  the  burden  on  the  Lord.     "  Cast  thy  burden," 
&c.     "  Casting  all  your  care,"  &c. 

3.  This  secures  the  interposition  of  the  Divine  help.     He 
has  said,  he  will  honor  prayer.     He  has  always  done  so.     He 
ever  will  do  so.     He  did  so  in  the  case  of  the  text. 

IV.  THAT  FAITH  IN  THE  CROSS  OF  THE  LORD  JESUS,  is  THE 

GREAT    REMEDY    FOR    ALL    THE    BITTERNESS    OF  LIFE.       The  CTOSS 

is  the  wood  that  makes  the  waters  sweet,  and  faith  in  the  cross 
secures  the  blessing  to  us. 

1.  Now  in  the  cross  we  learn  the  transcendent  love  of  God  to 
us.     "  If  God  spared  not  his  own  Son,"  &c. 

2.  In  the  cross  we  see  the  real  desert  of  our  sins.     Behold 
the  misery  we  had  justly  incurred.    That  cross,  in  all  its  agonies, 
was  justly  ours.     We  deserved  it !     Christ  bore  it  for  us,  &c. 
What  are  our  afflictions  to  those  of  Jesus  ? 

21 


242  SKETCHES  OF  SERMONS. 

3.  In  the  cross  we  have  a  model  of  patience  and  resignation. 
Murmurer,  go  and  see  Jesus,  calm  —  resigned  —  meek  —  pen- 
sive, and  He  left  us  an  example. 

4.  In  the  cross  we  have  the  ground  of  expectation  laid,  that 
God  will  deal  mercifully  with  us.     He  will  send  us  help.     He 
will  give  consolation,  &c.     He  will  make  our  sufferings  the  road 
to  exaltation  and  glory  —  the  path  to  joy  and  blessedness,  &c. 
"  Yea,  doubtless,  I  count  all  things  but  loss,"  &c. 

APPLICATION. 

1.  Murmuring  at  the  waters  of  Marah,  only  increases  our 
own  sorrow.     No  joy  or  consolation  ever  came  by  murmuring. 
It  displeases  God.     Darkens  the  sky.     Blights  the  spirit. 

2.  Let  us  expect  these  waters,  and  tJtus  we  shall  not  be  disap- 
pointed.    There  is  a  need's-be  for  the  sorrows  of  life,  &c. 

3.  Let  our  prayers   be  earnest,  and  have  reference  to   the 
promises  of  God. 

4.  To  the  penitential  sinner  —  look  at  the  cross,  and  thy  sor- 
row shall  be  turned  into  joy,  tyc. 


SKETCHES  OF  SERMl^S 

ON 

SAYING    RELIGION. 


SAVING  RELIGION  SPIRITUAL  IN  ITS  NATURE. 

"  Ye,  also,  as  lively  stones,  are  built  up  a  spiritual  house,  an  holy  priesthood,  to  offer 
up  spiritual  sacrifices,  acceptable  to  God  by  Jesus  Christ."  —  I  Pet.,  2 :  5. 

To  understand  the  nature  of  true  religion  is  of  the  very 
highest  importance,  both  to  our  true  peace  here  and  permanent 
felicity  hereafter.  It  is  only  true  religion  that  can  benefit  us. 
That  which  is  spurious,  must  necessarily  blight  our  expectations, 
and  leave  us  the  victims  of  disappointment  and  wretchedness. 
Myriads  there  are  who  profess  to  be  religious,  but  who  will 
never  reap  any  solid  advantages  therefrom.  To  ascertain  dis 
tinctly  the  character  of  God's  religion,  and  his  only  is  genuine, 
we  must  examine  with  the  utmost  care,  his  blessed  Word,  for 
here  all  things  are  revealed  which  pertain  to  life>and  godliness. 
With  a  sincere  desire  to  lead  you  to  a  clear  and  satisfactory 
understanding  of  this  momentous  subject,  this  series  of  dis- 
courses has  been  undertaken. 

Our  first  topic  is  fully  expressed  in  the  text.  Those  who  are 
truly  religious,  are  "  a  spiritual  house,"  &c.  We  set  out,  then, 
with  this  essential  principle,  that  Saving  Religion  is  Spiritual  in 
its  nature  ;  that  is,  that  it  pertains  to  the  heart  and  mind,  —  has 
to  do  with  the  inward  man.  Observe,  then, 

I.  SAVING  RELIGION  is  SOMETHING  MORE  THAN  AN  INTEL- 
LECTUAL PRINCIPLE.  It  is  an  intellectual  principle ;  but  it  is 
also  much  more,  and  its  intellectuality  is  of  a  spiritual  kind. 

243 


244  SKETCHES    OF    SERMONS. 

Knowledge  and  wisdom  are  often  put  for  the  whole  of  religion. 
Religion  is  described  under  the  similitude  of  light,  and  its  disci- 
ples are  said  to  be  of  the  day,  and  not  of  the  night.  Sin  and 
ignorance  in  scrif^re,  are  often  synonymous.  But  observe, 

A  man  may  understand  the  truths  of  the  Bible  intellectually, 
and  not  be  possessed  of  Saving  Religion.  He  may  read  and 
see  the  distinct  doctrines  and  precepts  of  religion.  He  may  be 
familiar  with  its  Divine  truths,  and  yet  be  entirely  a  stranger  to 
the  life  of  God  in  the  soul.  He  may  admit  the  Divine  existence, 
attributes,  works,  laws,  &c.  He  may  admit  the  great  doctrines 
relating  to  Christ's  person,  work  and  offices.  He  may  admit  the 
doctrines  of  repentance,  and  see  the  necessity  of  holiness,  &c. 
His  mind  may  be  well  stored  with  great  orthodox  truths,  and 
his  heart  yet  be  unaffected  by  Divine  grace. 

II.  SAVING  RELIGION  is  MORE  THAN  A  REGARD  TO  THE  CERE- 
MONIALS OF  CHRISTIANITY.     Christianity  has  its  forms  and  or- 
dinances.    They  are  but  few  in  number,  and  very  simple  in 
their  nature.     Hearing    the    word    preached.     Baptism  into 
Christ.     Remembrance  of  his  death  in  the  eucharistic  supper. 
These  are  fully  enjoined  in  the   Divine  word.     We   have  both 
precept  and  example  for  duly  and  fully  regarding  them.     But 
to  these  there  may   be  the  most  regular  and  reverential  at- 
tention, and  yet  we   may  be   strangers   to    Saving   Religion. 
There  are   many  classes   of  hearers,  who   derive  no   saving 
benefit  from  hearing.     Many  may  yield  assent,  and  give  per- 
sonal attention  to  ordinances,  without  at  all  feeling  their  bear- 
ing on  practical  religion,  or  deriving  any  benefit  from  them. 

III.  SAVING  RELIGION  is  SOMETHING  MORE  THAN  MORALITY. 
There  can  be  no  acceptable  religion  without  morality,  but  there 
may  be  much  morality  without  religion.     The  young  lawyer 
was  clothed  with  moral  loveliness,  so  that  it  is  said  when  Christ 
beheld  him,  "  he  loved  him."     Saul,  of  Tarsus,  as  touching 
the  law,  was  blameless,  —  yet  was  truly  ignorant  of  acceptable 
piety.     However  excellent  morality  is,  it  is  not  Saving  Religion. 
Now  observe  then,  Saving  Religion, 


SAVING    RELIGION    SPIRITUAL    IN    ITS    NATUEE.  245 

IV.  Is  SPIRITUAL  IN  ITS  SOURCE.     It   is   the   work    of  the 
Holy  Spirit  of  God.     Man,  in  his  natural  state,  is  dead,  dead 
to  God  —  dead  in  trespasses  and   sins.     How  is  he  raised  and 
made  alive  ?     By  the  Holy  Spirit  of  God.     It  is  the  Spirit  that 
quickeneth.     Religion  is  described  as  a  moral  creation.     But 
this  is  effected  by  the  power  of  God.     "  We  are  his  workman- 
ship, created  in  Christ  Jesus  unto  good  works."     Religion  in- 
cludes a  new  birth,  or  regeneration.      But   we  must  be    born 
of  the  Spirit,  as  well  as    of  water.     Religion  is  described  as 
vegetation,  but  it  is  spiritual  vegetation,  the  implanting  of  gra- 
cious principles  in  the  soul,  and  their  growth  to  maturity.     It  is 
called  circumcision,  but  it  is  not  circumcision  of  the  flesh,  but 
circumcision  without   hands.     "  Circumcision  of  the  heart,  in 
the  spirit  and  not  in  the  letter,  whose  praise  is  of  God,  and  not 
of  men."     So  in  the  text  the  believer  is  a  building,  or  temple, 
but  not  of  material  stones,  but  a  spiritual  house  to  the  Lord. 
He  is  a  temple  of  the  Holy  Ghost. 

V.  SAVING  RELIGION  is  NOT  ONLY  OF  THE  SPIRIT,  BUT  IT  is 
THE  SPIRIT'S  WORK  ON  OUR  HEARTS  AND  SOULS.     It  is   the   re- 
newal of  the  inward  man.     The   enlightenment  of  the  under- 
standing.    The   subordination   of    the  judgment   to   the  truth. 
The  cleansing  of  the  conscience.     The  sanctifying  of  the  affec- 
tions, and  bringing   the  will  into  perfect  obedience    to   God's 
gracious  authority.     Now  all  this  is  inward  spiritual  work,  and 
is  beautifully  set  forth  in  one  of  the  Old  Testament  promises, 
Ezek.,  36  :  25,  &c.     And  this  agrees  with  the  testimony  of  the 
Divine  Teacher,  "  The  kingdom  of  God  is  within  you."     And 
with   the    declaration    of  Paul,  "  The  kingdom  of  God  is   not 
meat,"  &-c.     Hence,  also,  it  said   of  the  Christian,  that  the 
Spirit  of  Christ  dwelleth  in  him.     That    it   bears  witness  with 
his  spirit,  &c.     "  That  they  are  new  creatures, — all  old  things 
having  passed  away,"  &c. 

VI.  SAVING  RELIGION  is  EVIDENCED  IN  ITS  SPIRITUAL  EP 
FECTS  AND  FRUITS.     There  will  be, 

1.  Spiritual    desires.     "  Hungering     and     thirsting     after 
21* 


246  SKETCHES    OF    SERMONS. 

righteousness,"  &c.     Desires  after  holiness.     Desires  after  God's 
favor  and  love.     Desires  of  a  divine  and  heavenly  nature. 

2.  Spiritual  affections.     The  love  of  spiritual  things.     The 
love  of  God  in  the  soul.     Love  of  Christians  for  their  spiritual 
excellencies.     Love  of  the  truth  for  the  truth's  sake.     Love  of 
prayer.     Love  of  praise.     Love  of  meditation.     Love  of  holi- 
ness.    There  will  be, 

3.  Spiritual  communion.     Those  who   understand   spiritual 
things  will  delight  in  spiritual  fellowship.     There  will  be  fel- 
lowship with  God,  —  communion  with  the  Father,  &c.     The 
thoughts  and  emotions  of  the  soulVill  ascend   to  God.     "Oh, 
God  !  thou  art  my  God,"  &c.     "  On  thee,  O  God  !  my  soul  is 
fixed,"  &c.     "  My  meditation  on  thee  shall  be  sweet."     Com- 
munion with  kindred  minds.     Delight  in  uniting  in  the  means  of 
grace,  &c.     They  will  sing  and  feel, 

"  And  if  our  fellowship  below, 
In  Jesus  be  so  sweet,"  SLC. 

4.  Spiritual  exercises.     The  exercise  of  reading  and  hearing, 
and  prayer  and  praise,  will  be  performed  spiritually.     "  The 
true  circumcision  who  worship  God  in  spirit,"  &c.  &c.     Finally, 

5.  The  conversation  and  life  will  be  spiritual.     No  fruit  can 
be  different  to  the  tree  which  produces  it.     Carnal  tree,  carnal 
fruit.     The  conversation  and  life  will  be  as  is  the  heart.     The 
new  man,  spiritual  in  his  nature,  will  have  a  conversation  ac- 
cording with  the  gospel.     His  mouth  will  issue  forth  a  pure 
and  refreshing  stream  of  gracious  conversation.     His  life  will 
yield  holy  fruit,  acceptable  to  God,  &c. 

Learn, 

1.  Not  to  be  satisfied  with  the  name  and  mere  forms  of  re- 
ligion. 

2.  True  religion  is  internal  in  the  heart. 

3.  Thus  it  will  produce  the  fruits  of  holiness  to  the  praise  of 
Divine  grace. 

4.  All  that  is  essential  to  spiritual  religion  the  gospel  re- 


SAVING    RELIGION.  247 

veals.     The   Word  of  Truth,  and   the  promise   of    the  Holy 
Spirit  to  all  who  believe. 


SAVING  RELIGION  A  RELIGION  OF  FAITH. 


"  Therefore  it  is  of  faith  that  it  might  be  by  grace  :  to  the  end  the  promise  might  be  sure 
to  all  the  seed  :  not  to  that  only  which  is  of  the  law,  but  to  that  also  which  is  of  the 
faith  of  Abraham  ;  who  is  the  father  of  us  all."  —  Rwn.,  4  :  16. 

IT  is  very  clear  that  man  must  be  saved  and  accepted  of 
God,. on  the  ground  of  the  one,  or  of  the  other,  of  three  things. 
His  intrinsic  excellency  or  freedom  from  guilt.  His  good  deeds 
by  which  he  atones  for  his  sins.  Or  as  an  act  of  pure  mercy 
on  the  part  of  God.  Now  as  to  the  first  mode,  both  the  Bible 
and  the  human  conscience  testify  as  to  man's  guilt.  "  There 
is  none  righteous,"  &c.  "  All  have  sinned,"  &c.  As  to  the 
second,  —  man,  by  his  transgression,  is  so  unholy,  that  he  can 
do  no  good  thing  without  the  gracious  help  of  God.  Besides, 
as  a  sinner,  his  life  is  forfeited  to  the  Divine  law  which  he  has 
broken.  He  cannot  then,  redeem  his  own  forfeited  life.  So 
that  we  are  shut  up  to  the  third  process,  if  saved  at  all,  it  must 
be  by  a  pure,  free  act  of  God's  grace.  This  is  the  reasoning 
of  the  apostle,  of  which  the  text  is  the  conclusion,  —  therefore 
it  is  of  faith,  &c.  Let  us  consider, 

I.  WHAT  is  MEANT  BY  FAITH. 

II.  WHAT  CONNECTION  FAITH  HAS  WITH  SAVING  RELIGION. 
I.  WHAT  is  MEANT  BY  FAITH. 

Faith  is  the  credence  given  to  testimony.  The  belief  of  what 
is  declared.  So  that  there  must  be  some  declaration  or  test- 
imony given  to  us,  before  we  can  believe.  Hence, "  faith  cometh 
by  hearing,"  &c.  Now  the  testimony  or  declaration,  which  is 
the  ground  of  faith,  is  the  gospel.  The  glad  tidings  of  God's  love 


248  SKETCHES    OF    SERMONS. 

to  our  world,  in  the  gift  of  Jesus  Christ.  And  that  Jesus  Christ 
came  into  our  world  to  save  sinners.  That  he  died  for  our  s'ns 
and  rose  again,  &c.  That  God  was  in  Christ,  &c.  And  that  God 
in  Christ,  is  willing  and  able  to  save  all  who  come  unto  him  by 
Christ.  Now  this  is  an  epitome  of  the  glorious  plan  of  salvation. 
Now  observe,  —  All  this  is  distinctly  revealed  in  the  Holy  Scrip- 
tures. These  scriptures  make  known  these  truths  to  us,  and  our 
faith  is  demanded  in  them.  Faith  then,  receives  this  testimony 
of  God  as  true  ;  that  is,  the  intellectual  part  of  faith.  Faith  heart- 
ily and  joyously  rests  on  this  testimony ;  that  is,  the  experimental 
exemplification  of  faith.  Faith  humbly  appropriates  the  blessings 
of  salvation  in  Christ  to  its  need,  and  rejoices  in  them.  That, 
in  connection  with  the  other  acts  of  faith,  introduces  into  the  soul 
the  enjoyment  of  the  blessings  bestowed.  He  then  can  say,  — 
"  He  loved  me,  and  gave  Himself  for  me."  Now  the  warrant 
for  all  this  is  God's  Word.  He  has  said,  he  has  so  loved  the 
world,  &c.  I  am  one,  &c.  He  has  sent  his  Son  to  save  sin- 
ners,—  I  am  one.  He  came  to  seek — and  to  save  the  lost, — 
I  am  one.  He  taketh  no  pleasue  in  the  death  of  a  sinner,  —  I 
am  one,  SfC.  Whoso  cometh,  he  will  in  nowise  cast  out,  —  I  came 
therefore,  &c.  We  add  further,  it  is  the  province  of  faith  to  be- 
lieve all  that  God  has  spoken.  And  to  expect,  and  live  and  feel, 
as  though  we  already  possessed  all  that  he  has  promised.  Such, 
then,  is  the  fait  h  which  is  an  essential  principle  of  religion.  Notice 
then, 

II,  WHAT  CONNECTION  THIS  FAITH  HAS  WITH  SAVING  RELI- 
GION. (1.)  It  has  not  any  connection  of  merit.  It  is  the  oppo- 
site of  this.  So  says  our  text.  So  says  the  united  testimony 
of  scripture.  So  we  have  shewn  in  the  great  truths  to  be  believ- 
ed. Faith  hears  God's  love  and  mercy  in  the  gospel.  Faith 
sees  the  Lord  Jesus  as  the  only  sacrifice  for  sin.  Looks  to  the 
cross  of  Christ  entirely.  Faith  receives  the  gift  of  God,  —  comes 
with  an  empty  hand,  &c.  Does  nothing  that  can  include  the 
least  worthiness.  We  are  saved  by  arid  through  faith,  but  not 
for  it.  But  observe  the  connection!  of  faith, 


SAVING    RELIGION.  249 

1.  With  the  commencement  of  Saving  Religion  in  the  soul. 
By  the  Word  of  God  the  sinner  has  been  brought  to  see  and  feel 
his  lost  and  ruined   state.     That  he  is  naked,  and  faith  receives 
and  puts  on  the  robe  of  salvation.     That  he  is  poor,  and  faith  re- 
ceives the  pearl  of  great  price,  and  the  unsearchable  riches  of 
Divine  grace.     That  he  is  guilty  and  faith  looks  to  the  great 
surety  alone  for  acceptance  and  pardon.     Polluted,  faith  at  once 
plunges  into  the  fountain,  &c.     That  he  is  perishing,  and  faith 
rolls  the  soul  on  the  one  great  and  precious  foundation.     That 
death  and  hell  are  before  him,  and  flies  into  the  city  of  refuge 
and  is  safe.     Hence,  then,  you  see  how  faith  has  to  do  with  the 
commencement  of  religion.     Observe, 

2.  Its   connection   with   the  progress   of  Saving    Religion. 
When  a  sinner  is  justified,  that  is,  pardoned  and  accepted  of  God, 
and  regenerated,  religion  then  is  only  begun. 

(I.)  There  is  the  progressive  work  of  sanctification.  The 
building  up  of  the  soul.  The  growth  of  the  child  of  God.  The 
perfection  of  the  graces  and  virtues,  —  the  meridian  noon  of 
holiness  and  bliss.  Now  faith  believes  and  meditates  on  that 
truth  of  God's  Word,  by  which  the  soul  is  fed  and  nourished. 
"  As  babes  they  desire  the  sincere  milk  of  the  word,"  &c. 
"  Sanctify  them  by  thy  truth,"  &c.  "  I  commend  you  to  God," 
&c. 

(2.)  The  life  of  the  Christian  is  one  of  trouble  and  trials.  But 
God  has  engaged  to  support  and  keep, —  to  sanctify  all  their  af- 
flictions. Now  faith  looks  to  the  promise  and  realises  the  help, 
&c.  Faith  casts  all  the  care  and  burden  on  the  Lord,  &c. 
Faith  calls  on  the  Lord  in  the  day  of  trouble,  &c.  Faith  sings, 
although  the  fig-tree  shall  not  blossom,  &c.  "  We  know  that  all 
things  work,"  &c. 

(3.)  The  life  of  the  Christian  is  one  of  conflict,  as  well  as  of 
trouble.  These  conflicts  have  to  do  with  three  enemies :  the 
world.  This  both  tries  to  allure  and  fascinate,  and  also  to  terrify. 
It  labors  both  to  beguile  and  alarm.  How  do  we  overcome  the 
world  ?  "  This  is  the  victory,"  &c.  Faith  recognizes  it  as  an 


250  SKETCHES    OF    SERMONS. 

enemy's  country.  Looks  to  the  better  land.  Sings,  "  This  is 
not  my  rest"  &c. 

"  f  seek  a  country  out  of  sight, 
A  city  in  the  skies !  " 

Faith  lifts  the  Christian  above  it.  There  is  the  unsanctified  nature 
within.  Faith  crucifies  the  flesh.  Mortifies  the  deeds  of  the 
body.  Brings  into  the  sou.  the  cleansing  balm,  &c.,  confesses 
sin,  and  obtains  forgiveness.  Then  there  is  our  great  adversary. 
He  tempts  and  harasses  the  soul.  Faith  holds  fast  to  the  Divine 
Word.  Satan  says,  God  has  forsaken  thee.  Faith  says,  God 
has  said,  "  I  will  never  leave,"  &c.  Satan  says,  We  shall  never 
hold  out, — we  shall  fail  to  persevere.  Faith  says,  God's  grace 
is  sufficient,  —  the  Divine  strength  shall  be  given.  "  As  our  day 
is,"  &c.  Satan  says,  we  shall  perish  after  all.  Faith  says,  that 
Christ's  promise  runs  thus :  "  My  sheep  shall  never  perish," 
&c.  Thus  faith  is  the  shield  by  which  we  quench  all  the  fiery 
darts  of  the  devil.  Now  remember  all  the  appointed  means  for 
the  security  and  happiness  of  the  Christain  life,  faith  receives 
and  applies,  &c.  Observe  its  connection, 

3.  With  the  conclusion  of  the  Christian  life,  and  eternal  glory. 
The  spiritual  race  is  run  throughout  by  faith, —  the  Christian 
perseveres  till  he  touches  the  goal.  The  sick  chamber  is  irradi- 
ated by  faith.  It  supports  when  the  constitution  gives  way.  When 
pain,  «Sec.,  indicate  the  taking  down  of  the  tabernacle,  &c.  "  We 
know,"  &c.  Faith  produces  resignation  to  the  Divine  will.  "To 
live  is  Christ,"  &c.  Either  to  wait,  as  Job  said,  "I  will  wait," 
&c.  Or  as  good  old  Simeon,  "  Now,  the  Lord,  lettest  thou  thy 
servant,"  &c.  And  at  length  the  Christain  dies  in  faith.  Hav- 
ing served  God  and  his  generation,  he  falls  asleep  in  Jesus. 
Hence  as  earth  recedes,  —  now  faith  is  lost  in  the  visions  of  the 
beatified.  The  racer  is  welcomed,  —  the  warrior  crowned, — 
and  an  abundant  entrance  given,  &c. 

Learn, 

1.  The  inestimable  worth  of  faith.  Have  we  faith  ?  Do  we 
credit  implicitly  the  testimony  of  God  ?  &c.  Do  we  rest  on  Christ 


EAVIXr.    RELir.IOX.  251 

only  ?     Do  we  live  the  life  of  faith  ?     Looking  not  at  the  things 
which  are  seen,  &c. 

2.  We  see  the  fearful  nature  of  unbelief .     It  disbelieves  God's 
word.     Despises  God's  mercy.     Rejects  God's  Son.     Refuses 
God's  pardon.     And  hence  keeps  the  soul  under  Divine  con- 
demnation and  Divine  wrath,  and  sinks  the  spirit  into  the  endless 
darkness  of  eternal  despair. 

3.  Call  upon  all  to  believe  the  gospel  and  live. 


SAVING  RELIGION,  A  RELIGION  OF  LOVE. 

"  And  we  have  known  and  believed  the  love  that  God  hath  to  us.    God  is  love  ;  and 
he  that  dwelleth  in  love  dwelleth  in  God,  and  God  in  him."  —  I  John,  4 :  16. 

THERE  are  two  peculiar  modes  of  expression  in  the  text, 
which  are  in  harmony  with  other  passages  of  Holy  Writ,  and 
which  will  first  demand  our  attention.  It  is  said  of  the  charac- 
ter described,  that  "  He  dwelleth  in  God."  Moses  in  the  90th 
Psalm,  exclaims,  "  Lord,  thou  hast  been  our  dwelling  place," 
&c.  The  same  idea  is  enlarged  upon  in  the  91st  Psalm,  5: 
1,  9.  It  evidently  signifies  making  God  the  rest,  and  the 
chief  good  of  the  soul.  To  trust  all  to  Him,  and  to  seek  all 
from  Him.  Then  it  is  added,  "  God  dwelleth  in  him."  Thus 
God  delights  in  his  people.  He  is  their  portion,  and  they  are 
His  portion.  Paul  speaks  of  this,  II  Cor.  6  :  16  ;  and  Romans 
8  :  9,  so  verse  12.  Now  these  two  things  are  essential  to* 
saving  religion  :  our  dwelling  in  God,  and  God  dwelling  in  us. 
So  says  the  apostle  Paul,  "  That  Christ  dwelleth  in  us  except 
we  be  reprobates,"  i.  e.  disapproved  persons.  Having  explained 
these  parts  of  the  text,  we  now  proceed  to  that,  which  is  the 
great  subject  of  our  present  discourse.  Let  us  consider, 

I.  THE    OBJECTS    AND    NATURE    OF    CHRISTIAN    LOVE  :    And, 

II.  ITS    ESSENTIALITY    TO    SAVING    RELIGION.       Observe, 


252  SKETCHES  OF  SERMONS. 

1.  THE  OBJECTS  AND  NATURE  OF  CHRISTIAN  LOVE.     We  re- 
fer, 

(1.)  To  God.  God  is  the  supreme  object  of  our  love.  No 
age,  or  dispensation,  or  circumstance,  can  affect  the  great  com- 
mandment, "  Thou  shalt  love  the  Lord  thy  God,"  &c.  He  is  to 
be  the  first,  the  highest  object  of  our  affection.  Our  love  to 
God  must  be, 

(1.)  Filial.     We  are  his  offspring.     He  is  our  father. 

2.  Reverential.     He  is  Jehovah,  "  Lord  God,  the  high  and 
lofty  one,"'&c. 

(3.)  Confidential.  Love  which  trusts  in  Him,  relies  on 
Him,  &c. 

(4.)  Grateful,  Our  benefactor  —  our  Redeemer.  "We  love 
Him,"  &c. 

(5.)  Of  delight.  Delighting  in  God — joying  in  God — • 
blessing  God,  and  being  blessed  in  Him.  Our  love  must  refer, 

2.  To  God's  people.  The  love  of  the  brethren  :  and  it  must 
embrace, 

(1.)  All  of  them.  However  different  in  sentiment,  or  form 
of  worship.  If  they  love  the  Lord  Jesus  Christ  in  sincerity. 

(2.)  Not  in  the  same  degree.  This  is  impossible.  Those  we 
have  seen  —  those  who  are  most  like  Christ.  Most  lovely,  &c. 
There  are  Christians  who  are  so  repulsive,  that  it  is  difficult  to 
love  them  —  to  others  you  are  drawn  sweetly  and  almost  irre- 
sistibly. 

(3.)  They  are  to  be  loved  unfeignedly,  in  heart.  Not  merely 
in  pretence  or  profession. 

(4.)  Manifestly.  We  are  to  shew  forth  our  love  to  them. 
By  our  kindness  of  speech — by  kindness  of  spirit^  and  of  ac- 
tion. Prefer  their  company.  "  I  am  a  companion  of  all  them," 
&,c.  By  praying  for  them.  Praying  for  all  saints.  By  doing 
them  all  the  good  in  our  power.  "  Do  good  and  communi- 
cate," &c. 

(5.)  Without  respect  of  persons.  Not  having  men's  persons 
in  admiration.  Not  preferring  the  rich,  and  despising  the  poor. 


SAVING    RELIGION.  253 

Respect  of  persons   is  sinful :  and  this  is  a  great  snare.     Then 
our  love, 

3.  Must  embrace  all  men.  Our  neighbours  as  ourselves. 
Even  our  enemies — those  who  despise  or  hate  us.  Now  this 
love  is  not  the  love  of  complacency  or  delight,  but  of  deep  pity 
and  compassion.  Ready  to  return  good  for  evil  —  blessing 
for  cursing.  "  If  thine  enemy  hunger,  feed  him,"  &c.  Such 
then  are  the  objects  and  nature  of  Christian  love.  Now  we 
remark, 

II.    ITS    ESSENTIALITY    TO    SAVING    RELIGION.       It  is  SO, 

1.  As  love  is  the  very  atmosphere  of  religion.      "  Dwelleth 
in  love."     The  air  of  the  kingdom   of  heaven  is  love  —  pure, 
spiritual  love.     It  is  made  so,  by  the  Holy  Spirit  pervading  it ; 
and  the  spiritual  soul  can  only  live  in  it,  and  cannot  live  in  any 
other. 

2.  It  is  the  chief  element  of  the  new  nature,  produced  in  re- 
generation.    Born  of  God, —  born  from  above.      Partakers  of 
the  Divine  nature.     Now  the  old   nature  is  malevolent,  its  par- 
takers are  hateful,  and  haters  of  one  another. 

3.  It  is  one  of  the  especial  fruits  of  the  Holy  Spirit.     "  But 
the  fruit  of  the  Spirit  is  '  love.'  "     Gal.  5  :  22.     The  first  and 
most  immediate  effect  of  his  divine  influence.     Now  where  the 
spirit  of  God  dwells,  there  will  be  his  fruits. 

4.  It  is  the  necessary  badge  of  Christian  discipleship.     "  By 
this  shall  all  men  know,"  &c.     Not  by, 

(1.)  Identity  of  religious  features. 

(2.)  Not  by  exact  agreement  of  religious  phraseology.  For 
Peter  complains  of  Paul.  II  Peter,  3  :  15,  &,c. 

(3.)  Not  by  uniformity  in  religious  worship,  but  by  loving 
one  another.  Christ  would  have  his  religion  known  all  the 
world  over,  as  a  religion  of  love. 

4.  It   is    the  great   Neio    Testament    commandment.      The 
eleventh  commandment.     "  A  new  commandment  give  I  unto 
you,"  &c.     See  how  Christ  dwells  on  it.      Emphasizes  and 
reiterates  it.     See  John,  13  :  34 ;  see  also  ch.  15  :   12 — 17. 
22 


254  SKETCHES    OF    SERMONS. 

5.  It  is  one  of  the  chief  features  of  our  resemblance  to  Christ. 
Many  things  in  Christ  above  our  imitation,  but  here  he  expects 
conformity.      We   are  to  be   imbued  with   this  spirit  of  our 
Lord.     No  other  points  of  likeness  can  be  sufficient,  without 
this. 

6.  It  is  indispensable  to  fellowship  with  God.     If  we  dwell 
in  the  darkness  of  envy  or  hatred,  then  we  can  have  no  fellow- 
ship with  God.     If  we  pray  with  these  elements  in  our  hearts, 
God  will  not  hear  us.     The  spirit  of  benignity  and  love  must 
dwell  in  us,  or  God  will  have  no  communion  with  us. 

7.  It  is  the  leading  element  in  true*  happiness.     It  is  the  soul's 
real  bliss.     We  may  say  so  of  knowledge,  for  that  is  the  region 
of  light  to  the  understanding,  or  intellectual  part  of  man.     So, 
also,  of  righteousness,  there  must  bo  integrity  in  order  to  peace. 
"  If  ye  know,"  &c.      But  love  is  the  region   of  ecstacy  and 
rapture,  to  the  whole  soul.     Here  it  finds  satisfaction  in  its  kin- 
dred region  of  gladness  and  delight. 

8.  It  is  the  great  prerequisite  for  heaven.     A  soul  without 
love,  is  not  only  unfit  for  heaven,  but  could  not  enjoy  it. 

(1.)   The  God  of  heaven  is  love. 

(2.)  The  throne  of  heaven  rests  upon  immutable,  eternal 
love. 

(3.)  The  Lamb  in  the  midst,  &c.,  is  the  Savior  who  loved, 
&c. 

(4.)  The  songs  of  heaven  all  relate  to  the  marvellous  love 
of  the  Redeemer. 

(5.)   The  society  of  heaven  is  one  of  pure  unmixed  love 

(6.)   The  streams  are  all  flowing  with  love. 

(7.)  The  absolute  satisfaction,  —  the  plenitude  of  bliss  is, 
bathing  in  the  eternal  ocean  of  love. 

8.  The  law  of  heaven  which  binds  God  to  all  the  beatified, 
and  all  the  glorified  to  one  another,  is  the  great  Divine  law  of 
love.  One  word  more  cannot  be  necessary  to  shew  you  that  — 
Saving  religion  is  therefore  a  religion  of  Love !  We  ask  in 
conclusion, 


SAVING    RELIGION.  255 

1.  Have  you  this  love  to    God?     This  reverential  grateful 
feeling  towards  God.     Is  it  your  desire  to  obey  Him,  please 
Him,  and  glorify  Him. 

2.  Have  you  this  love  to  his  people,  and  towards  all  men? 

3.  This  love  and  happiness  are  inseparable. 

4.  Want  of  it  and  misery  are  equally  so. 

5.  A  world  where  it  exists  not ;  where  selfishness,  and  hate, 
and  wrath,  mark  all  its  inhabitants,  is  hell. 

6.  Let  Christians  cultivate  it.     Cherish  it  —  exhibit  it ;  and 
thus  honor  God,  and  recommend  religion. 

7.  To  the  inquiring,  contrite  penitent,  God  will  shed  abroad 
his  love  in  their  hearts. 


SAVING  RELIGION  A  RELIGION  OF  OBEDIENCE. 


"  Ho  that  hath  my  commandments,  and  kecpcth  them,  he  it  is  that  loveth  me  :  and  he 
that  loveth  me  shall  bo  loved  of  my  Father,  and  I  will  love  him,  and  will  manifest  myself 
to  him."  —  John,  14 :  21 

THERE  has  been  much  dispute  in  the  Christian  church, 
whether  salvation  is  of  works  or  faith.  Some  have  taught  a 
system  of  mere  morality,  and  have  said,  that  by  our  own  righte- 
ousness we  are  to  be  saved.  Others  have  taught  a  system  of 
mere  faith,  and  have  said,  that  faith  without  work  is  sufficient. 
Both  of  these  views  are  diametrically  opposed  to  the  gospel 
system,  as  taught  by  Christ  and  his  apostles.  Faith  and  works 
are  both  essential,  but  in  their  proper  places.  Inverted  in  their 
position,  and  they  are  valueless. 

Hence,  in  reference  to  pardon  and  justification,  it  is  by  faith 
only.  "  Through  this  man  (Christ  Jesus),  is  preached,"  &c. 
"  Believe  on  the  Lord  Jesus  Christ,"  &,c. 


256  SKETCHES    OF    SERMONS. 

Good  works  arc  to  be  the  evidences  of  the  genuineness  of 
our  faith.  Hence  James  asks,  "What  doth  it  profit,"  &c.,  c.  2  : 
14,  &,c.  Then  we  see,  that  in  reference  to  pardon  and  accep- 
tance with  God,  it  is — faith  alone.  But  that  it  is  productive  of 
good  works. 

Hence  faith  is  the  root  —  obedience  the  fruit. 

Faith  the  soul  of  religion  —  obedience  the  body,  in  which  it 
becomes  palpable. 

Faith  enters  the  divine  family, —  obedience  shews  that  we  are 
the  children  of  the  family. 

Faith  receives  the  kingdom  of  God  —  obedience  acts  with  the 
loyalty  of  good  subjects.  Hence  Christ  declares  in  the  text. 
Also,  verse  23,  24,  and  chap.  15 :  10,  14.  The  principle, 
therefore,  of  the  text,  is  sufficiently  established.  It  is  only 
necessary  then,  that  we  define  and  specify  the  nature  of  that 
obedience,  which  is  essential  to  saving  religion. 

I.  IT  MUST  BE  EVANGELICAL.     Not  self-righteous  obedience, 

—  not  the  mere  strivings  of  the  carnal  heart,  —  not  the  mere 
respectable  morality  which  will  do  for  the  world ;  but  the  obe- 
dience of  the    renewed    heart  —  the    workings  of  faith — the 
fruit  of  God's  Holy  Spirit  within  us.     Not  so  much  us,  as  God 
working  within  us.     "  Nevertheless,  I  live,  yet  not  I,  but  Christ 
liveth  in  me,"  &c.     "  What  I  am,  I  am  by  Christ's  grace  ;  and 
what  I  do,  I  do  by  his  grace  strengthening   me."     It  is  also 
evangelical,  in  opposition  to  legal  obedience.     In  legal  obedi- 
ence there  is  a  striving  to  obey,  to  be  saved  —  to  do  and  live  ; 
but  here  in  evangelical  obedience,  I  obey,  because  I  am  saved 

—  I  do,  because  I  live.     It  is  essential,  therefore,  that  our  obe- 
dience be  evangelical. 

II.  IT  MUST  BE  AFFECTIONATE.     The  obedience  of  love.    "  He 
it  is  that  loveth  me."     "  This  is  the  love  of  God,"  &c.     "  If 
ye  love  me,"  &c. 

1.  There  is  slavish  obedience,  and  this  is  invariably  irksome, 
galling.  Look  at  the  toiling  Hebrew  in  Egypt.  The  driven 
Negro. 

V 


SAVING    RELIGION.  257 

2.  There  is  the  obedience  of  the  mere  hireling.  Theirs  is 
often  performed  cheerfully,  but  the  eye  is  ever  on  the  wages  — 
on  the  reward.  There  is  no  ardent  joy,  or  love  to  the  service. 
But  Christian  obedience  is  affectionate.  Look  at  that  affection- 
ate child,  he  heard  his  father's  commands,  with  delight  he 
hastens  to  obey.  He  is  happy  in  obeying !  Now  this  is  the 
reason  why  God  must  have  first  the  heart,  and  then  the  obedi- 
ence will  be  the  obedience  of  love.  Rom.,  6  :  17. 

III.  IT  MUST  BE  UNQUESTIONING.     We  must  ascertain  clearly 
the  will  of  God,  and  then  do  it.      Do  it  without  murmuring,  or 
debating,  or  questioning  the  propriety  of  what  God  demands. 
Philip.,  2 :  14,  15.     We  may  not  always   see  the  design  and 
fitness ;  but  we  should  remember  our  ignorance,  and  who  it  is 
that  commands. 

It  is  not  customary  for  servants  to  question  the  orders  of  their 
masters ;  or  for  children  to  question  the  orders  of  parents. 
How  much  less  then,  should  believers  question  the  commands 
of  God.  "  Thus,  saith  the  Lord  "  should  be  ever  sufficient. 
Like  Samuel,  we  should  say,  "  Speak  Lord,"  &c.  Our  eyes 
should  be  up  to  the  Lord — our  ears  attent  —  our  feet  ready. 
Like  the  angels,  "  Ever  hearkening  to  the  voice  of  His  word." 

IV.  IT  SHOULD  BE  UNIFORM.      God  is  to  be   obeyed   at   all 
times.     Seasons  or  days  cannot  alter  his  claims,  they  are  ever 
obligatory.     If  times  could  have  affected  His  claims  or  our  du- 
ties, then  there  never  had  been  any  need  for  suffering,  for 
Christ's  sake.     When  friends  smile,  it  is  not  so  difficult,  but  if 
they  frown,  hate,  revile  or  injure.     If  they  forbid,  there  is  the 
language  of  the  apostles,  "  We  ought  to  obey  God,  rather  than 
man."     Christian  obedience  must  be  the  habit  of  the  soul  — 
the  golden  thread  running  through  the  web  of  life.     It  must 
be  the  walk  of  the  Christian  in  this  the  house  of  his  pilgrimage. 

V.  IT  MUST  BE  UNIVERSAL.     Have  respect  to  all  God's  bid- 
ding.    There  are  things  prohibited,  and  they  must  be  abandoned 
—  avoided.     There  are  positive  injunctions,  they  must  be  prac- 
tised.    There  are  positive  institutions  in  religious  Profession  — 

22* 


258  SKETCHES    OF    SERMONS. 

faith  and  baptism.  Profession  of  discipleship  in  the  Lord's 
Supper.  Now,  both  moral  and  positive  institutions  must  be 
obeyed.  True  obedience  is  only  bounded  by  the  Divine  word. 
A  beautiful  picture  of  this  is  presented  in  the  record  concerning 
Zacharias  and  Elizabeth.  Luke.  1:6.  I  add, 

VI.  IT  MUST  BE  PERSEVERING.  "  He  that  endureth  to  the  end," 
&c.  "Be  thou  faithful,"  &c.  "Press  toward  the  mark,"  &c. 
The  Galatians  ran  well,  but  at  length  were  hindered.  Of  some 
of  Christ's  disciples,  it  is  said,  "They  walked  no  more  with 
Him."  Of  others  —  "  They  made  sjiipwreck."  Peter  speaks 
of  those  who  had  returned  as  the  dog  to  its  vomit,  and  the  swine 
that  was  washed,  &c.  Hence  the  exhortations  of  the  apostles. 
II  Pet,  1 :  5 — 10 ;  chap.  3  :  14 — 17.  These  then  are  the  great 
features  of  that  obedience  which  is  essential  to  salvation.  In 
order  to  this  obedience, 

(1.)  Seek  a  filial  and  willing  spirit.  Ask  of  God  not  only  to 
write  His  law  on  your  hearts,  &c. ;  but  to  give  you  the  spirit 
that  will  delight  to  do  all  his  commandments. 

(2.)  Have  recourse  constantly  to  the  Savor's  grace.  Of  your- 
selves you  cannot  thus  obey  God.  His  grace  is  indispensable. 
His  grace  is  provided.  His  grace  in  answer  to  prayer  will  be 
freely  and  effectually  communicated. 

(3.)  Rely  for  acceptance  on  the  great  sacrifice.  Our  souls 
and  services  are  only  acceptable  to  God  through  Christ  Jesus. 
All  must  be  laid  on  that  altar,  which  sanctifies  both  the  worship 
and  the  offering.  Besides,  our  infirmities  are  so  numerous  that 
confession  of  sin,  repentance  and  faith  in  the  Savior's  blood,  are 
constantly  necessary.  "  If  we  say  that  we  have  no  sin,"  &c. 
Our  congregation  consists  of  only  two  classes. 

1.  The   obedient,  who   realize  in  their   experience   the  text. 
To  these  I  read  one  great  and  glorious  promise.     Rev.,  22  :  14. 
"  Blessed  are  they  who  do  His  commandments,  that  they  may 
have  right  to  the  tree  of  life,  and  may  enter  in  through  the  gates 
into  the  city. 

2.  The  disobedient.     To  these  we  say,  "  Turn  ye,  turn  ye, 


SAVING    RELIGION.  259 

for  why  will  ye  die  ? "  "  Let  the  wicked  forsake,"  &c.  If 
not,  if  you  will  resolutely  set  God  at  defiance,  then  hearken. 
Bom.,  2:  8,  &c. 


SAVING  RELIGION  A  RELIGION  OF 
SELF-DENIAL. 

"  And  when  be  bad  called  the  people  unto  him  with  bis  disciples  also,  he  Raid  unto 
them,  Whosoever  will  come  after  me,  let  him  deny  himself,  and  take  up  his  cross,  an,, 
follow  me."  —  Mark  8:  34. 

THE  Lord  Jesus  not  only  came  to  reveal  the  way  of  salvation, 
but  also  to  exhibit  all  the  great  features  of  acceptable  piety  in 
his  own  example.  In  his  discourses  we  have  the  great  doctrines 
and  precepts  of  Christianity  presented  to  us.  In  his  life  we  have 
these  doctrines  and  precepts  exemplified.  Thus  in  the  character 
of  Christ,  we  have  exhibited  the  true  spirit  of  saving  religion. 
In  his  condescension  and  conduct,  a  clear  model  for  Christian  im- 
itation. Now  this  is  expressed  very  distinctly  in  the  text,  and 
more  at  large,  Matt.,  16 :  24.  Christ's  disciples  must  follow  in 
his  steps.  They  must  go  after  him.  Hence  he  says,  "  My 
sheep  hear  my  voice,"  &c.  If  we  say  that  we  have  received 
Him,  we  must  walk  also  as  he  walked.  True  saints  are  described 
as  "  following  the  Lamb,  withersoever  he  goeth."  The  true 
Christian  "  sets  the  Lord  ever  before  him."  "  He  looks  to  Jesus, 
the  author  and  finisher  of  his  faith."  Now  the  Savior  connects 
this  with  the  spirit  and  practice  of  self-denial.  The  man  who  is 
willing  to  be  his  disciple,  must  deny  himself,  &c.  Now  it  is 
superfluous  to  say  that  the  Christian  must  renounce  a  course  of 
iniquity  —  this  is  too  obvious  to  need  proof,  or  even  assertion. 
But  he  must  be  willing  to  forego  even  lawful  things  for  Christ's 
sake.  The  very  essence  of  self-denial  is  —  to  be  given  up  to  the 


260  SKETCHES    OF    SERMONS. 

will  of  God,  to  yield  yourselves  to  do  it,  and  suffer  it,  for  Christ's 
sake.     Observe, 

I.    WE  MUST  DENY  OUR  OWN  WISDOM,  AND  SUBMIT    OURSELVES 

TO  THE  WISDOM  OF  GOD.     Look  at  this  in  two  or  three  respects. 

1.  In  the  commencement  of  a  religious  course.     The  way  and 
principle  of  our  acceptance  with  God,  is  very  different  to  the 
notions  of  the  human  mind.     We  think  that  we  can  devise  the 
best  plan  of  returning  to  God  ;  and  the  innate  conviction  is,  that 
we  must  do  something  —  or  have  some  recommendation  —  some 
ground  of  acceptance  in  ourselves.  *  This  was  the  great  stumb- 
ling block  of  the  scribes  and  pharisees.     They  would  not  admit 
that  they  were  blind  and  poor,  &c.     Now  this  self  must  be  de- 
nounced, prostrated,  crushed,  before  we  can  enjoy  the  Divine 
mercy,  the  soul   must  be  dying  of  hunger,  before  it  is   fed.     It 
must  be  stripped,  before  it  is  clothed.     It  must  be  perishing, 
before  the  hand  of  Christ  is  stretched  forth  to  save.     When  they 
had  nothing  to  pay,  &c.     How  many  are  kept  out  of  the  king- 
dom of  Christ,  because  they  will  not  become  as  little  children, 
and  thus  enter  in  the  spirit  of  self-denial. 

2.  In  the  direction  of  our  steps  the  same  truth  applies.     Man 
must  be  self-guided,  or  guided  of  God.     How  often  we  think  we 
are  sufficient.     That  we  have  all  the  skill,  tact,  and  experience, 
requisite.     Lot  thought  so  when  he  chose  the  well  watered  plains 
of  Sodom.     Solomon  thought  so,  and  hence  made  shipwreck. 
Now  the  great  truth  of  revelation  is — that  it  is  not  in  man  that 
walks,  &c.     Hence  this  self-wisdom  must  be  renounced.     We 
must  commit  our  way  unto  the  Lord,  &c.     Our  prayer  will  be, 
"  O  Lord,  teach  me  thy  paths."     "  Thou  shall  guide  me  by  thy 
counsel,"  &c.     "  Lead  me  in  a  plain  path,"  &c.     "  In  all  your 
ways,  acknowledge  him,"  &c.     To  do  this  implicity,  at  all  times, 
and  in  all  circumstances,  is  one  great  exemplification  of  self- 
denial. 

3.  In  reference  to  extrication  from  troubles.     Uften  the  Chris- 
tain  is  placed  in  strait  and  difficult  circumstances.     Just  as  the 
Israelites  on  their  approach  to  the  Red  Sea.     Jacob  when  going 


SAVING    RELIGION.  261 

to  meet  Esau.  Daniel  when  exposed  to  the  devouring  lions. 
Peter  in  prison.  Now  in  all  these  cases,  God's  wisdom  directed. 
They  did  not  trust  in  themselves.  They  did  not  rely  on  their 
own  understandings.  God  counselled,  and  they  obeyed.  God 
directed,  and  they  followed.  Now  this  is  one  great  evidence  of 
true  self-denial.  To  renounce  our  own  Wisdom,  and  to  give 
ourselves  up  to  the  wisdom  and  will  of  God. 

II.  THERE  MUST  BE  THE  UTTER  REJECTION  OF  ALL  SELF-RIGHTE- 
OUSNESS, AND   ENTIRE    RELIANCE  ON  THE    MEDIATION  OF  CHRIST. 

Self,  ever  abased,  and  Christ  ever  exalted.  To  trust  to  his  me- 
diation for  every  blessing.  Not  only  when  wejlrst  come  to  God 
for  pardon,  but  ever  afterwards. 

(1.)  However  exemplary  to  attribute  it  to  God's  grace,  "  By 
the  grace  of  God,"  &c. 

(2.)   However  spiritual  to  trace  it  up  to  the  Divine  influence. 

(3.)   However  useful  to  give  the  undivided  glory  to  God. 

(4.)  In  all  our  services  to  keep  the  eye  of  faith  on  the  medi- 
ation of  Christ.  In  praise,  however  fervent.  In  prayer,  how- 
ever earnest  and  believing.  In  duties,  however  constant.  In 
the  profession  of  Christ,  however  consistent.  "  God  forbid  that 
I  should  glory,"  &c.  "  Christ  is  all,  and  in  all." 

III.  IN    SUBORDINATING    ALL    SELF-SEEKING    TO    THE  WILL  AND 

PLEASURE  OF  GOD.  There  are  many  things  that  may  be  laud- 
ably desired,  and  preferred  in  themselves.  For  instance, 

(1  )  Mediocrity  of  condition,  rather  than  adversity.  Jacob 
sought  this,  so  Agar,  "  Give  me  neither  poverty,"  &c.  But  self- 
denial  bows  sweetly  to  God,  if  it  is  his  will  that  adversity  be  our 
lot. 

(2.)  Peace  rather  than  opposition  and  persecution.  In  is  said 
of  the  primitive  churches,  that  they  had  rest,  &c.  Now  it  is 
desirable  to  have  our  privileges,  &,c.  But  self-denial  shrinks 
not  from  opposition  and  odium,  and  suffering  for  Christ's  sake. 
Takes  up  the  cross,  and  cheerfully  bears  it. 

(3.)  Health  rather  than  sickness.  It  is  natural  and  proper  to 
seek  health,  &c.  But  self-denial  says,  in  reference  to  affliction 


262  SKETCHES  OF  SERMONS. 

"The  cup  which  my  Father,"  &,c.  Now  true  self-denial  chooses 
not — dictates  not ;  but  ever  seeks  to  utter  the  submissive  words 
of  Jesus — "  Not  my  will,  but  thine  be  done."  It  can  sing  with 
the  poet, 

"Good  when  be  gives,"  &c. 

Self-denial  includes, 

IV.  THE  CRUCIFIXION  OF  SEI  7,  FOR  THE  GOOD  OF  OTHERS. 
A  man  who  is  a  stranger  to  the  spirit  of  self-denial  will  stand 
for  all  his  own  rights.     He  will  say?  I  may  do  this  and  that.     I 
will  only  be  bound  by  the  great  lines  of  right  and  wrong.    Now 
what  says  self-denial,  "  All  things  are  lawful,  but  all  things  are 
not  expedient."      Now  see  this  fully  illustrated,  Rom.,  14 :  1. 
The  great  principle  is  laid  down, — ver.  1.     Our  duty, —  ver.  13. 
This  duty  applied, — 14,  15.    Then  its  general  application, —  ver. 
21.     The  uniform  spirit  of  self-denial  is  further  inculcated, — 
chap.  15:  1,  2.     Now  I  would  apply  this  to  dress,  which  others 
might  think  worldly.     To  customs  in  meats  or  drinks,  which 
others  might  think  perilous.     And  the  true  principle  is,  to  fore- 
go even  lawful  things  for  the  good  of  others, —  II  Cor.,  8:   9. 
We  ought  to  prefer  the  salvation  of  our  brethren  to  all  other 
considerations.     Now  this  is  one  of  the  great  pillars  of  the  tem- 
perance reformation !  it  induced  me,  more  than  ten  years  ago, 
cheerfully  to  abstain  from  every  inebriating  fluid,  &,c.     It  is 
well  worthy  of  the  pious  consideration  of  all  the  people  of 
God. 

V.  IT    INVOLVES    THE    PUTTING    OF    OURSELVES    AND    ALL     WE 

ARE  AND  HAVE,  AT  THE  LORD'S  DISPOSAL.  See  ver.  35.  Christ 
may  call  us  to  great  sacrifices  and  toils.  To  the  loss  of  liberty, 
goods,  life.  Now  self-denial  would  place  body,  soul,  and  spirit 
at  the  Lord's  disposal.  Surrendering  all  to  Him.  Live  and  die 
for  Him.  I  can  scarcely  dwell  on  this,  as  we  have  so  long  bask- 
ed in  the  sunshine  of  prosperity,  and  have  such  Christian  mercies 
and  privileges.  But  are  we  ready  to  suffer  for  Christ's  sake  ? 
To  count  not  ou^  own  lives  dear,  foe.  ?  Who  can  answer  ?  I 


SAVING  RELIGION.  263 

need  not  dwell  on  self-denial  being  essential  to  saving  religion, 
the  text  is  decisive.  Besides, 

(1.)  Without  it  there  is  no  likeness  to  Christ. 

(2.)  No  assurance  of  glory.  "  If  we  suffer,"  &c.  These 
then  are  the  great  terms  of  acceptable  piety.  But  forget  not, 

1.  Sufficient  grace  is  given. 

2.  Eternal  glory  is  promised. 


SAVING  RELIGION,  A  RELIGION  OF  PRAYER. 

"Continuing  instant  in  prayer."  —  Rom.,  12:  12. 

ALL  religions,  whether  true  or  false,  recognize  the  duty  of 
prayer.  The  Mahommedan  often  approaches  God  in  the  name 
of  the  Great  Prophet.  The  Pagan  bows  down  to  his  idol,  sup- 
plicating good,  and  deprecating  evil.  The  wild  Indian  utters  his 
desires  to  the  unseen  Great  Spirit.  Hence  it  may  be  said  that 
the  religious  emotions  of  the  mind,  those  emotions  which  are 
natural  to  it,  lead  men,  under  all  circumstances,  to  the  exercise 
of  prayer.  Prayer  formed  one  of  the  leading  elements  of  patriar- 
chal religion.  Prayer  was  a  chief  exercise  under  the  Mosaic  econ- 
omy,—  the  tabernacle  was  for  devotion  as  well  as  sacrifices, — and 
the  temple  was  to  be  a  house  of  prayer  for  all  nations.  In  the  re- 
ligion of  the  New  Testament  this  stands  prominently  out.  Jesus 
was  emphatically  a  man  of  prayer.  When  he  taught  the  people, 
he  instructed  them  how  to  pray.  When  he  wrought  miracles, 
he  sanctified  them  by  prayer.  When  he  was  baptized,  he  pray- 
ed. When  he  was  transfigured,  he  prayed.  In  his  agony  in  the 
garden,  he  prayed  more  earnestly.  When  he  hung  on  the  cross, 
bis  dying  breath  he  spent  in  prayer.  And  now  exalted  on  high, 
seated  at  the  right  hand  of  the  Father,  he  ever  liveth  to  make 
intercession  for  us.  No  proof  more  can  be  necessary  that  Sav- 
ing Religion  is  essentially  a  religion  of  prayer.  But  we  ask. 


264  SKETCHES    OF    SERMONS. 

I.  WHAT  is  PRAYER  ? 

n.  WHAT  MUST  BE  ITS  DISTINGUISHING  FEATURES  r 

III.    AND  HOW  INSTANT  PRAYER  IS  TO  BE  SUSTAINED  ? 

I.  WHAT  is  PRAYER  ?  Prayer  is  the  presenting  of  the  de- 
sires to  God.  Now  this  may  be  done, 

1.  Without  words.     When  the  longings  of  the  soul  silently, 
yet  earnestly,  ascend  to  God.     When  the  heart  ejaculates  its 
wishes,  without  words,  as  Nehemiah  did  when  in  the  presence 
of  the  Persian  monarch.     But  while  we  may  pray  without  audi- 
ble words,  we  cannot  pray  without  the  heart.     The  desires  must 
be  those  of  the  inward  soul.     The  fSrvent  emotions  of  the  Spirit. 
And  when  this  is  wanting,  it  is  not  prayer.     Or  prayer, 

2.  May  be  expressed  in  words.     This  is  the  most  usual  form 
of  prayer.     Generally  from  the  fulness  of  the  heart  the  mouth 
uttereth.    And  in  praying  with  words,  there  may  be  either  words, 
extemporally  conceived  and  expressed,  or  they  may  be  in  the 
words  of  scripture  remembered  by  us,  and  appropriated  as  suit- 
ed to  our  necessities.     Thus  many  of  the  prayers  of  David. 
Thus  the  Lord's  prayer.     Thus  the  prayers  of  the  apostles  in 
their  epistles.    And  when  persons  from  want  of  the  gift  of  prayer, 
or  from  timidity  and  fear,  cannot  thus  pray,  there  can  be  no  rea- 
son why  they  may  not  use  printed  forms  of  prayer,  and  thus 
piously  make  known  their  requests  to  God.     But  it  should  be  the 
desire  of  every  Christian  to  have  the  gift  of  prayer,  that  they 
may  be  independent  of  all  forms  of  prayer,  and  may  at  all  times, 
and  under  all  circumstances,  approach  the  throne  of  the  heaven' 
ly  grace.     Now  in  prayer,  we  may  appropriately  include, 

(1.)  The  adoration  and  blessing  of  God. 

(2.)  Thanksgiving  for  former  mercies, — with  confession  of 
our  sins. 

(3.)  Deprecation  of  evil. 

(4.)  Supplication  for  the  various  mercies  we  need.     And, 

(5.)  Intercession  for  the  Divine  blessing  to  rest  on  all  men. 
With, 

(6.)  Pleading;  that  is,  urging  our  requests,  and  using  the 


SAVING    RELIGION.  265 

Divine  promises,  and  the  mediation  of  the  Lord  Jesus,  as  the 
ground  of  our  expectation,  that  our  prayers  may  be  answered. 
Observe, 

II.  WHAT  MUST  BE  ITS  DISTINGUISHING  FEATURES? 

1.  Sincerity.      In  order  to  this  we  must  feel  our  wants,  — 
pray  from  an  inward  sense  of  our  need  and  dependence  :  there 
can  be  no  prayer  without  this.     And  without  this,  the  service  is 
hypocrisy,  or  at  best  a  mere  formal  service.     How  needful  and 
important  to  guard  against  this.     "This  people  draw  nigh  to 
me  with  their  mouths,  and  honor  me,"  &c. 

2.  Simplicity.     Not  to  imagine  that  we  must  clothe  our  desires 
in  words  of  elegance  or  grandeur.     Remember  that  the  mind 
can  do  nothing  in  this  way  equal  to  the  mind  of  the  lofty  Being 
we  approach.      We  should    rather   study  childlike  simplicity. 
How  beautifully  so,  is  the  Lord's  prayer.     "  Our  Father,"  &c. 

2.  Humility.  We  must  have  due  thoughts  of  our  own  in- 
significance and  unworthiness.  If  ever  we  should  be  bowed 
down  as  in  dust  and  ashes,  it  is  in  prayer.  Think  of  the  majesty 
and  glory  of  God.  The  grandeur  of  his  throne.  The  purity 
of  his  nature,  —  and  then  look  at  our  pollution  and  guilt.  It  is 
to  the  lowly  that  God  looks,  —  with  the  contrite  God  dwells. 
ct  Though  the  Lord  be  high,"  &c. 

4.  Believing  confidence.     "  He  who  cometh   to  God,"  &c. 
This  is  especially  insisted  on,  that  we  have  faith  in  God  when 
we  approach  him  in  prayer.     Let  us  just  refer  to  a  few  pas- 
sages of  the   Divine  word  on  this  vital  subject :  Jas.  1:5,6: 
Matt.  21 :  22:  Matt.  11 :  24.      Now  our  faith  in  prayer  must 
have  respect  to  two  things, 

(1.)  God's  promise.  And  (2)  Christ's  mediation.  Belief  in 
what  God  has  spoken,  and  what  Christ  has  done,  and  is  doing 
for  us.  Look  at  the  first  of  these, — Luke  11 :  9  &  13  :  John 
13:  13  &  16  —  23,  &c.  Hence  the  exhortation  of  the  apostle: 
— "  Let  us  come  boldly,"  &c. 

5.  With  expectation.     That  is,  we  are  to   pray  and  watch 
thereunto.     Look  for  what  we  have  asked.     So  does  the  peti- 

23 


266  SKETCHES  OF  SERMONS. 

tioner  for  the  reply  of  his  sovereign.  So  does  the  begger  for 
the  alms  he  seeks.  So  should  the  Christian  for  the  blessings  he 
has  sought.  Look  for  the  returns  of  prayer, 

6.  With  reverential  submission.  Deferring  all  to  God's  wis- 
dom and  love.  Leaving  the  mode  and  time  to  him  who  cannot  err, 
bowing  to  that  kindness  and  love  which  cannot  falter  or  change. 
To  that  faithfulness  that  endureth  through  all  generations.  But 
the  text  calls  us  to  instant  prayer ;  that  is,  to  constant  persever- 
ing prayer.  Therefore  we  ask, 

III.  How  is  IT  TO  BE  SUSTAINED  ?  How  are  we  to  be  in- 
stant in  prayer  ?  To  pray  always.  "  To  pray  without  ceas- 
ing," &c. 

1.  By  continuing  to  cherish  a  sense  of  our  entire  dependence 
on  God.     Nothing  can  be  more  true  than  this.     But  we  must 
recognize  it  —  feel  it  —  cherish  it.     Endeavor  to  realize  it  every 
moment. 

2.  B.y  daily  intimacy  with  the  Divine  word.     We  cannot  read 
the  scriptures  without  the  flame  of  devotion  being  kept  alive. 
If  we  read  the  scriptures  in  the  spirit  of  lowliness,  we  shall 
catch  the  devotional  feeling  of  its  sacred  writers. 

3.  By  duly  regarding  the  means  of  grace.     The  public  means 
of  grace,  —  the  domestic,  —  the  secret. 

4.  By  seeking  from  God  the  spirit  of  prayer.     The  fire  on 
the  altar  must  never  go  out.     If  so,  then  we  must  be  constantly 
bringing  down  the  reviving  Spirit  of  God  into  our  souls. 

APPLICATION. 

1.  How  greatly  is  the  spirit  of  prayer  undervalued  by  numbers 
of  the  professing  Church.     Hence  a  speech,  a  sermon,  or  meet- 
ing, will  attract  them.     But  the  meeting  for  devotion  is  slightly 
estimated  and  greatly  neglected 

2.  How  essentially  prayer  is  connected  with  every  part  of  ex- 
perimental and  practical  religion.  If  we  would  grow  in  knowledge, 


FEE-EMINENCE    OF    CHAEITY.  267 

we  must  pray.  In  grace,  pray.  In  joy.  In  vigor.  In  holy  ma- 
turity. In  usefulness.  In  fitness  for  life,  or  meetness  for  glory. 
3.  We  call  upon  the  prayerless  now  to  commence  a  life  of 
prayer.  Seek  the  Divine  mercy.  Seek  a  heart  to  pray.  Seek 
to  enjoy  the  blessedness  of  prayer,  and  seek  it  this  hour  in  the 
sanctuary  of  God! 


THE  PRE-EMINENCE   OF  CHARITY. 

"  And  now  abideth.  faith,  hope,  charity,  these  three ;  but  the  greatest  of  these  it  charity." 
—  1  Cor.,  13:13. 

THE  apostle  has  been  largely  treating  of  the  various  gifts, 
ordinary  and  extraordinary,  which  God  had  dispensed  to  the 
Corinthian  church, —  ch.  12,  ver.  4.  He  then  shows  the  mutual 
dependancy  of  the  various  members  of  the  church  on  each  other, 
and  the  spiritual  harmony  which  should  subsist  between  them. 
He  concludes  this  statement  with  an  exhortation,  that  they  should 
covet  earnestly  the  best  gifts,  but  annexes  to  that  advice  the 
most  beautiful  exhibition  of  Christian  charity,  which,  he  affirms, 
is  yet  a  more  excellent  way.  The  superior  excellency  of 
charity  is  then  presented  over  knowlege,  over  almsgiving,  and 
over  faith,  even  of  the  most  miraculous  description,  —  ver.  2. 
The  sum  and  conclusion  of  the  whole  is  given  thus  :  —  "  And 
now  abideth,"  &c.  Let  us  then, 

Define  its  nature. 

Shew  its  supreme  pre-eminence.     And, 

Urge  to  its  acquisition  and  exercise. 

I.  DEFINE  ITS  NATURE.  I  need  not  say  that  by  charity  is 
meant  love,  and  so  the  text  should  have  been  rendered.  Now 
this  charity  or  love  must  not  be  confounded  with  the  emotions  of 
mere  animal  affection  or  human  sympathy.  Nor  with  natural 
kindness  and  generosity.  Nor  with  mere  amiableness  of  spirit 


268  SKETCHES    OF    SERMONS. 

and  temper.  Nor  indeed  with  any  characteristic  of  the  human 
heart  which  may  be  evinced  by  man  in  his  unregenerate  con- 
dition. It  is  the  sacred  fire  of  celestial  love,  enkindled  in  the 
heart  by  the  Holy  Ghost,  given  unto  us.  It  is  the  spiritual  emo- 
tion of  the  new  nature,  and  as  such  necessarily  involves  su- 
preme love  to  God  and  delight  in  him.  I  need  not  dwell  on  the 
infinite  and  eternal  claims  he  has  on  our  most  ardent  affection. 
"  We  love  him  because,"  &,c.  But  the  text  doubtless  contem- 
plates love  chiefly  in  reference  to  mankind,  and  wherever  love 
to  God  reigns,  love  to  man  will  also.be  exhibited.  The  two  are 
inseparable.  Now  what  does  it  comprise  ?  Esteem  for  man  as 
one  of  our  species.  Affection  for  man,  as  of  our  kindred.  A 
bencrolent  sympathy  with  man,  as  our  fellow-heir  of  misery, 
trouble,  and  death.  An  intense  desire  for  his  well-being,  and  a 
generous  readiness  to  help  him  and  do  him  good.  Now  this 
love  has  many  stricking  attributes  and  antagonistical  principles. 
Among  its  attributes  the  apostle  specifies, 

1.  Kindness.     This  is  its  breath.     Its  language.     Its  temper. 
Its  conduct. 

2.  It  is  long- suffering.     Bears  and  forbears.     Not  hasty  and 
impetuous.     Not  easily  provoked. 

3.  //  is  ingenuous  and  unsuspecting.     Is  not  given  to  surmis- 
ings.     "  Thinketh  no  evil,"  &c. 

4.  It  weepeth  over  sin  and  sinners.     "  Rejoiceth  not  in  iniqui- 
ty," &c.     It  delighteth  in  goodness  wherever  it  beholds  it.     Its 
chief  antagonistical  principles  are, 

(1.)  Pride.     Pride  treats  men  with  haughtiness  and  contempt 
"  Charity  vaunteth  not  itself,"  &c.     "  Doth  not  behave,"  &c. 

(2.)  Selfishness.  Selfishness  isolates  man.  Makes  him  the 
centre  and  end  of  all  his  actions.  "  Charity  seeketh  not  her 
own,"  &c.  Selfishness  is  the  rankest  and  vilest  idolatry  of 
which  man  can  be  guilty,  and  the  most  malevolent  and  wither- 
ing feeling  which  can  curse  and  blight  the  soul. 

(3.)  Prejudice.  Prejudging  the  character  or  principles  of 
men.  How  it  has  83paraled  nations ;  divided  the  church  ;  alien- 


PRE-EMINENCE    OF    CHARITY.  269 

ated  friends ;  and  prevented  the  free  and  heavenly  flow  of  gos- 
pel charity  in  the  world.  Such  then  is  the  nature,  and  such  the 
attributes,  and  such  the  antagonistical  principles  of  charity. 

II.  SHEW  ITS  SUPREME  PRE-EMINENCE.  We  assert  its  pre- 
eminence over  gifts,  knowledge,  faith,  hope,  and  all  other  moral 
elements  in  the  world.  Now  this  is  manifest  if  you  consider, 

1.  It  is  the  essential  nature  of  God.     It  is  not  so  much  a  per- 
fection of  the  Deity  as  his  nature.     God  is  love.     Pure,  unmix- 
ed, infinite,  changeless,  everlasting  love.     All  we  know  of  God 
proves  it.     His  name.     His  works.     His  providence.     His  won- 
drous act  of  sending  forth  his  Son,  &c.     Paradise.     Even  the 
fallen  earth.     Heaven.     Yea,  —  Hell  itself. 

2.  It  is  the  great  bond  of  all  unions  in  the  universe.     I  begin 
with  the  highest  and  most  sublime.     (1)   God  in  our  flesh.     God 
in  the  person  of  Jesus  Christ.     Was  not  this  incarnate   love  ? 
The  embodiment  of  Jehovah's  goodness.     (2)  The  union  of  God 
and  the  regenerated  Spirit.     "  He  that  dwelleth  in  God,"   &c. 
(3)  The  union  of  all  holy,  believing  souls,  with  each  other.     It 
is  this  charity  which  is  the  bond  of  perfectness.     (4)  The  union 
of  angelic  hosts  with  the  human  family.     The  love  of  Christ  has 
secured  their  friendship,  &c.     So  that  burning  with  the  seraphic 
flame  they  are  all  ministering  spirits,  &c.     Now  the  absence  of 
love  has  been  the   great  cause  of  all   the  divisions,  alienations, 
strifes,  &c. 

3.  Love  will  introduce  and  constitute  the  grandeur  of  the  mil- 
lenial  age.      I  know  it  will  be  a  millenium  of  knowledge, —  of 
holiness, — of  peace,  —  and  Divine  glory.      But  its    essential 
grandeur  will  be,  that  it  will  be  the  golden  age  of  love.     Then 
will  be  realized  the  song  —  "  Glory  to  God,"  &,c.     The  law  of 
the  world  will  be  the  law  of  love,  and  nothing  shall  disturb,  or 
vex,  or  destroy,  in  all  God's  holy  mountain.     Every  man  will 
reflect  the  likeness  of  God,  and  every  man's  heart  will  overflow 
with  fervent  and  unfeigned  love  to  his  fellow-man. 

«i.  Love  is  of  eternal  endurance,  and  will  form  the  chief  bliss 
of  the  beatified  forever.     Names,  creeds,  and  sectarian  distinc- 
23* 


270  SKETCHES    OF    SERMONS. 

tions,  which  have  been  so  many  denominal  niches  of  exclusive- 
ness,  will  be  swept  away  forever.  The  knowledge  of  the  earth 
will  become  invisible  before  the  blaze  of  heaven's  glory,  as  the 
radiant  stars  are  seen  not  when  the  sun  shineth  in  his  splendor. 
Faith  will  be  ratified  in  sight  and  realization,  and  hope  in  the 
fountain  of  ineffable  blessedness;  —  but  love  will  still  hold  her 
dignified  position,  and  be  as  essential  to  the  enjoyment  of  heav- 
en as  it  was  to  the  happiness  of  earth.  The  spark  will  then  not 
be  lost,  but  become  a  flame.  The  drop  not  absorbed,  but  swol- 
len and  increased  to  a  river;  and  flojv  on,  and  on,  and  on,  to  all 
eternity. 

III.  URGE  TO  ITS  ACQUISITION  AND  EXERCISE.     Now  I  urge  it, 

1.  For  its  own  sake.     It  has  no  compeer  in  regard  to  intrin- 
sic excellency.     It  is  the  brightest  gem  in  the  crown  of  the  Re- 
deemer.    It  is  the  light,  and  joy,  and  glory  of  heaven. 

2.  For  your  own  sake.     If  you  would  have  the  first  fruits  of 
heaven  on  earth,  love  will  impart  them.     If  you  want  perfect 
bliss  and  enduring  joy,  love  will  ensure  them.     If  you  want  both 
the  badge  and  spirit  of  a  Christian,  love  will  confer  them.     If 
you  would  dwell  in  God  and  God  in  you,  and  thus  obtain  a  per- 
fect meetness  for  glory,  love  will  infallibly  secure  it. 

3.  For  the  church's  sake.      The  church  wants  higher  exhibi- 
tions of  purity,  —  more  of  the  spirit  of  self-denial,  —  more  of 
the  devotedness  of  enlarged  generosity, — more  of  the  meekness 
of  the  Redeemer's  lovely  disposition.     But  all  these  would  fol- 
low if  the  church  were  baptized  into  the  spirit  of  intense  and  ce- 
lestial love.     Thus  she  would  put  on  her  beautiful  garments, 
and  become  the  joy  of  the  earth  and  the  reflection  of  heaven. 

4.  For  the  world's  sake.     "  The  world  which  lieth,"  &c.     O, 
what  does  it  want  ?     More  light,  —  but  love  will  diffuse  it.    More 
liberty,  —  nothing  but  love  will  melt  down  the  fetters  and  chains 
of  oppression  and  slavery,  and  own  every  man  an  equal,  a 
friend,  a  brother.     We  want  the  annihilation  of  crimes,  and  the 
restoration  of  the  more  debased  orders  of  mankind.     Physical 
restraints,  prisons,  tortures,  and  a  scaffold,  are  almost  power- 


PRE-EMINENCE    OF    CHARITY.  271 

less,  —  nothing  but  love  will  restore  men  to  the  emotions  of  hu- 
manity, goodness,  and  mercy.  We  want  wars  to  cease  unto  the 
ends  of  the  earth,  but  love  alone  shall  be  the  radiant  rainbow, 
spanning  in  its  celestial  embrace  all  the  nations  of  the  earth,  so 
that  the  hellish  profession  of  arms  shall  be  abolished,  and  men 
shall  not  learn  war  any  more.  I  urge  it, 

5.  For  Christ's  sake.  All  the  true  followers  of  Jesus,  are 
identified  with  his  cause  and  concerned  for  his  glory.  This 
world  was  created  by  him  and  for  him.  He  was  offered  a  sac- 
rifice for  its  guilt,  and  he  is  to  exercise  his  sway  of  grace  over 
it  from  the  rivers  to  the  ends  of  the  earth.  "  He  shall  see  of 
the  travail  of  his  soul,"  &c.  But  he  will  accomplish  this  by  the 
agency  of  men,  and  the  instrumentality  of  means.  But  love 
alone  will  provide  the  men,  fit  them  for  their  work,  and  render 
the  agency  of  heaven,  under  the  Holy  Spirit,  successful.  Read 
with  me,  II  Cor.,  5  :  13 — 15.  Love  is  the  great  qualification 
of  the  preacher  at  home,  and  the  missionary  abroad,  —  of  the 
tract  distributor,  and  especially  of  the  Sabbath  school  teacher. 
Love  will  thrust  men  into  the  vineyard,  and  sustain  them  in  their 
toils.  Nothing  is  wanted  but  a  pure  church,  burning  with  love 
to  evangelize  the  world,  and  hasten  the  period  when  the  jubilee 
anthem  shall  be  sung.  Alleluia,  &c.,  for  the  kingdom  of  this 
world,  &c. 

APPLICATION. 

1.  Have  we  this  love  in  our  hearts  1     Does  it  live,  and  glow, 
and  burn  within  us  ?     Is  it  influential  on  our  hearts,  spirits,  con- 
versation, lives  ?     Is  it  evident  to  men,  and  does  it  reflect  the 
image  of  the  ever  blessed  God  ? 

2.  All  our  duties  and  alligations  should  be  moved  by  this  pow- 
er.    All  other  motives  are  necessarily  inferior,  and  should  be 
subordinate. 

3.  It  is  the  duty,  interest,  and  happiness  of  the  sinner  to  re- 
ceive and  love  the  Lord  Jesus*     Finally,  let  the  genuine  fruit  of 

*  Preached  on  a  Sabbath-»chool  anniversary. 


272  SKETCHES  OF  SERMONS. 

love  be  seen  in  oui  liberality  on  this  interesting  and  momentous 
occasion,  &c.  Love  to  the  dear  children  who  are  the  germs  of 
the  next  generation.  To  be  blessings  or  curses  to  society.  The 
friends  or  the  enemies  of  Jesus.  The  ornaments  or  adversaries 
of  the  Christian  church. 


JUDE'S  PRAYER  FOtf  THE   SAINTS. 

"  Mercy  unto  you,  and  peace,  and  love,  be  multiplied." —  Jude  2. 

OUR  text  is  the  benevolent  Christian  desire  of  the  apostle  Jude, 
who  was  a  son  of  Alpheus  and  a  brother  of  James.  You  will 
remember  it  was  this  servant  of  Christ  who  presented  that  inter- 
esting question  to  the  Redeemer:  — "Lord,  how  is  it  that  thou 
wilt  manifest  ?  "  &c.  It  is  supposed  that  he  wrote  this  epistle 
about  the  65th  or  66th  year  of  the  Christian  era.  It  has  been  usu- 
al to  denominate  this  a  Catholic  epistle,  as  it  seems  to  have  been 
addressed  to  the  saints  of  Christ  in  general,  and  not  to  any  partic- 
ular class  or  congregation  of  believers.  Hence  it  is  inscribed  "  To 
them  that  are  sanctified,"  &c.  Our  present  meditation  has  to 
do  immediately  with  the  benevolent  salutation  with  which  it  com- 
mences. "  Mercy,"  &c.  Observe,  the  text  contains  three  dis- 
tinct objects  of  the  apostle's  desire. 

I.  MERCY. 

II.  PEACE. 

III.  LOVE.     And  that  they  all  might  be  multiplied, 

I.  HE  DESIRES  FOR  THEM  MERCY.  Now  this  desire  may  in- 
clude both  the  exercise  of  mercy  towards  them,  and  the  exhibi- 
tion of  mercy  by  them.  Indeed  one  is  supposed  ever  to  flow 
from  the  other.  Divine  mercy  unto  you.  Observe, 

(1.)  They  were  already  the  subjects  of  mercy.  Mercy  had 
called  and  sanctified  them.  And  yet, 


JUDE'S    PKAYEE    FOR    THE    SAINTS.  273 

(2.)  They  still  required  its   communication,  —  and  for  this 
the  apostle  prays.     Now  they  need  it, 

1.  In  its  sustaining  and  preserving  power.     "Hold  thou  me 
up,"  &c.     "  Kept  by  the  power  of  God,"  &c.     In  perils.     In 
difficulties.     In  weakness,  &c.     All  their  hope  and  safety  is  in 
God's  mercy. 

2.  In  its  restraining  influence.    The  restraints  of  Divine  grace 
are  of  the  highest  moment.     Numberless  are  the  sins  of  the 
best,  —  but  how  many  more  would  have  been  their  apostacies, 
but  for  the  restraining  grace  of  God.     God  often  keeps  his  peo- 
ple out  of  the  way  of  evil.     Preserves  them  from  the  edge  of  the 
precipice.     Keeps  from  falling  into  the  sins  which  do  so  easily 
beset  us,  &c.     David  blessed  God  who  had  kept  him  from  evil. 

3.  In  its  supplying   bounty.     All   our  blessings,  —  are  the 
streams  of  Divine  mercy.     So  the  apostle  knew  of  the  need  of 
the  saints  of  God,  and  this  need  in  all  its  variety  can  only  be  met 
by  mercy.     All   temporal,  all  spiritual,  and  all  eternal  good 
proceeds  from  the  Divine  mercy. 

4.  In  its  restoring  and  sanctifying  efficiency.     Infirmities  and 
sins  pertain  to  the  holiest  and  the  best.      How  often  evil  is  con- 
tracted.   Spots  on  our  garments.    Spirit  cleaves  to  the  dust,  &c. 
Fest  slide,  &c.     Now  it  is  mercy  that  must  restore  and  sanctify. 
Forgive  our  sins,  and  heal  our  diseases. 

.  5.  In  its  accepting  condescension.  "  We  labor  whether  present 
or  absent,"  &c.  Now  our  acceptance  is  all  of  mercy.  Abstract 
justice  never  could  accept.  Nor  abstract  purity.  But  God  be- 
holds us  ir  mercy, — -and  thus  in  Christ  Jesus  we  are  accepted 
of  him.  So  also  our  services  and  obedience. 

6.  In  its  crowning  glory.  Mercy  must  lay  the  foundation, 
rear  the  structure,  and  bring  on  the  head-stone.  Mercy  to  finish 
the  work  of  grace,  and  mercy  to  bestow  the  rewards  of  glory. 
Eternal  life  is  the  crowning  mercy.  "  The  Lord  grant  that  he 
may  find  mercy,"  &c. 

n.  PEACE.     Here  we  may  include, 


274  SKETCHES    OF    SERMONS. 

1.  Divine  peace  within  us.     This  is  ever  the  fruit  of  mercy. 
When  God  has  forgiven,  &c.  in  mercy,  then  he  sheds  his  peace 
abroad  in  the  soul.     Being  justified  by  faith,  we  have  peace, 
&c.     The  storm  is  allayed.     The  waves  are  still,  and  behold 
in  the  soul  the  peace  of  heaven.     Harmony  and  joy  prevail 
where  strife  and  confusion  reigned.     The  dove  hovers,  where 
the  vulture  only  dwelt.     The  lamb  lies  down,  where  the  lion 
roamed  abroad. 

2.  Sacred  peace  reigning  over  us.     Being  under  the  control 
of  peace, —  subjects  of  the  Prince  ^of  peace.      Breathing  the 
spirit  of  peace.     Striving  for  peace.     Isiot  the  victims  of  con- 
fusion, but  peace.      Not  the  slaves  of  strife,  but  the  sons  of 
peace.     When  this  exists,  there  will  be  a  pacific  spirit  toward' 
all  men.     The  mind,  and  heart,  and  tongue,  and  character,  wL 
be  all  pacific.     Peace  exemplified.      Peace  makers,  &c.     He 
desireth  in  the  salutation, 

III.  LOVE.     "  And  love  be  multiplied." 

1.  The  love  of  God  towards  us.     Doubtless  there  are  degrees 
of  this.     Some  are  more  beloved  of  God  than  others.     God  ad- 
mires and  delights  in  some  more  than  others.     We  see  this  in 
all  ages.     Hence  Enoch  and  Abraham,  and  Moses  and  David. 
Hence  Christ's  regards  were  special  towards  John,  and  James, 
and  Peter.     He  desires,  that  God  may  delight  in  you.     That 
his  love  may  be  of  the  highest  degree.     Of  the  most  copious, 
abundance.     Incessant  in  its  manifestation.     Transforming  and 
satisfying.     That  God  might  rest  in  his  love,  &/c. 

2.  The  love  of  saints  towards  God.     Ah !  here  is  the  great 
and  lamentable  deficiency. 

"  Our  love  to  Him  so  faint,  so  cold, 
Hid  love  to  us  so  great" 

Now  love  to  God  is  the  very  essence  of  Christianity.  The 
very  life  of  piety.  The  very  soul  of  religion.  It  should  be 
ardent  —  increasing — supreme — constant, — and  ever  flowing 


CHURCH   AT    EPHESUS.  275 

with  admiration  and  delight.     He  requires  that  we  love  Him 
with  all  our  heart,  &c.     How  we  should  desire  and  pray. 

"Come,  Holy  Spirit,  heavenly  dove, 
With  all  thy  quick'iiing  powers; 
And  shed  abroad  a  Savior's  lovu, 
And  that  shall  kindle  ours." 

3.  The  love  of  believers  towards  one  another,  and  towards  all 
men.  The  evidence  of  our  love  to  God  is  to  be  seen  in  the  un- 
feigned love  we  have  to  one  another.  Often  this  love  is  feeble, 
when  it  ought  to  be  fervent.  Often  contracted,  when  it  ought 
to  be  expanded.  Often  selfish,  when  it  ought  to  be  liberal,  &c. 
It  ought  to  be  towards  all  saints, —  and  indeed  and  in  truth. 
So  also  it  should  include  all  men.  The  ignorant  and  perishing. 
Our  enemies,  and  the  enemies  of  the  Redeemer. 

Let  the  subject, 

1.  Lead  to  self-examination.     How  do  we  stand  in  reference 
io  mercy,  peace,  and  love  ? 

2.  We  should  be  concerned  for  their  increase. 

3.  Labor  to  increase  it, — By  faith  and  prayer,  and  devoted- 
ness  to  God. 


THE  CHARGE  AGAINST  THE  CHURCH  AT 
EPHESUS. 


"  Nevertheless  I  have  somewhat  against  thee,  because   thou  hast  left  thy  first  love." 
—  Rev.,  2:  4. 

THE  text  is  addressed  to  the  church  of  Christ  at  Ephesus. 
Ephesus  was  a  celebrated  city  of  Ionia,  in  Asia  Minor,  45  miles 
S.  E.  of  Smyrna,  built  on  the  side  of  a  hill  on  the  river  Cayster, 
and  about  five  miles  from  the  sea.  It  was  the  principal  mart, 
as  well  as  the  metropolis  of  the  proconsular  Asia,  and  was  greatly 


U76  SKETCHES    OF    SERMONS. 

renowned  on  account  of  its  magnificent  temple  erected  to  Diana. 
The  great  apostle  of  the  Gentiles  visited  this  city  when  on  his 
way  to  Jerusalem,  —  Acts,  18 :  19.  He  afterwards  paid  a 
second  visit  to  it,  and  faithfully  labored  in  the  gospel  of  Christ 
for  the  space  of  two  years.  Here  the  gospel  effected  mighty 
changes  in  the  hearts  and  lives  of  many  of  the  Ephesians.  See 
Acts  19 :  19,  &c.  To  the  church  established  here,  the  apostle 
addressed  one  of  his  most  rich  and  interesting  epistles  about  five 
years  after  he  had  preached  the  gospel  unto  them.  It  was 
about  thirty  years  after  this  that  the  ..beloved  and  holy  John  was 
expressly  directed  to  make  known  to  them  the  will  of  God,  of 
which  our  text  forms  a  part.  Fervent  religion  had  declined,  a 
spirit  of  formalism  prevailed,  and  hence  the  threatenings  with 
which  the  address  concludes.  Long  since  has  that  threatening 
been  put  in  execution.  It  is  described  now  as  being  a  mere 
heap  of  stones,  and  a  few  mud  cottages  without  one  Christian 
residing  in  it.  Not  only  is  the  church  of  Christ  extinct,  but  the 
once  far-famed  city  of  Ephesus  is  no  more.  Happy,  if  only 
the  Christians  of  Ephesus  could  be  included  in  the  charge  of 
the  text, —  we  fear  its  truths  are  applicable  to  some  here  — 
yea,  to  some  in  every  Christian  congregation.  Let  us  then, 

I.  EXAMINE  THE  CHARGE  MADE. 

II.  THE  COUNSEL  GIVEN.     And, 

III.  THE    THREATENING    APPENDED. 

I.  THE  CHARGE  MADE.  Observe,  it  is  not  licentiousness  of 
conduct  —  corruption  of  doctrine  —  neglect  of  discipline.  It 
is  not  the  apostacy  of  the  members  of  the  church  of  Ephesus, 
but  it  is  the  declension  of  their  spiritual  affection,  the  loss  of 
their  first  love. 

(1.)  Now  vital  religion  consists  very  essentially  in  love  to 
Jesus  Christ.  Hence  the  Savior's  address  to  Peter.  Hence  the 
malediction,  "  If  any  man  love  not,"  &c.  Hence  the  declara- 
tion, "  God  is  love,"  &c. 

(2.)  Now  the  first  love  of  the  Christian  is  usually  very  fer- 
vent and  intense.  "  FirsMove."  How  ardent.  How  glowing. 


CHURCH    AT    EPHESUS. 

How  cheerful.  How  self-denying.  How  influential.  Se 
evinced  in  the  spiritual  and  grateful  conversation.  See  it  in 
earnest  reading  of  the  Word.  See  it  in  the  early  and  regular 
attendance  in  the  sanctuary.  See  it  in  the  liberality  and  zeal 
for  the  cause  of  Christ.  See  it  in  the  love  of  devotion,  and 
meditation,  in  the  closet,  &c.  Observe  then, 

(3.)  The  loss  of  this  first  love.  Not  of  all  love.  .Not  of 
esteem  and  confidence,  &c.,  but  this  first  love.  How  the  pic- 
ture I  have  drawn  is  reversed.  Conversation  less  religious. 
Bible  more  neglected  —  prayer  less  regarded — ordinances  less 
prized  —  liberality  less  exhibited  —  ministers  less  esteemed  — 
the  world,  &c.,  more  in  favor,  &c.  Religion  now  more  of  duty 
and  less  of  privilege  —  more  of  service,  less  of  pleasure  —  more 
of  constraint,  less  of  choice.  Ah,  what  says  the  Bible  ? — the 
closet,  —  the  pew,  —  but  more  the  conscience  ? 

II.  THE  COUNSEL  GIVEN. 

1.  Meditative  remembrance.     Remember  from  whence,  &c. 
Look  back  to  your  high,  and  holy,  and  blessed  standing.     Think 
of  the  period  when  ye  were  the  inhabitants  of  the  rock  —  ele- 
vated, distinguished,  happy.     A  bright  prospect  of  glory.     And 
now  in  the  desert,  yea,  in  the  maze  —  depressed,  gloomy,  &,c. 
Remember  and  ponder  well  the  subject. 

2.  Repentance.     Change  your  minds.     Return  to  your  first 
views  and  feelings  respecting  your  souls  and  Christ  Jesus.     Re- 
gret the   change.     Sorrow  over  the  deterioration.     Mourn  over 
your  backslidings,  confess  your  sins.     "  Return  unto  the  Lord," 
&c. 

3.  A  reperformance  of  first  duties.     Begin  as  at  first.     Be 
diligent,  lively,  persevering,  prayerful  as  at  first.     For  Christ 
and  his  love,  and  his  gospel,  and  salvation,  are  now  equally  as 
precious.     Now  mark, 

III.  THE  THREATENING  APPENDED.     This  counsel  neglected, 
God  declares  what  he  will  do.     "  Remove  the  candlestick,"  &c. 
It  is  said  that  this  admonition  had  a  good  effect.     That  they 
were  awakened  to  fresh  zeal,  &c.,  but  afterwards  fell  into  the 

24 


278  SKETCHES    OF    SERMONS. 

corruption  which  overspread  the  Christian  world.  The  threaten- 
ing is  the  extinction  of  the  church.  Christ  forsaking  it,  &c. 
Then  Ichabod,  &c.  Now  this  will  equally  apply  to  individual 
members.  Christ  will  have  the  intense,  fervent  love  of  his 
people,  or  he  will  abandon  his  residence.  Think  of  this,  and 
remember  how  David  prayed  against  it.  "  Cast  me  not,"  &c. 
If  he  departs,  nothing  will  be  left  but  dreariness,  discomfort, 
despondency,  apostacy,  and  ruin.  "  If  thou  forsake  him,  he 
will  cast  thee  off  for  ever."  Let  the  subject  then  lead, 

1.  To  personal  self -examination.     Does  it  address  me  ?     Am 
I  the  person?     Oh,  do  this  faithfully.     In  the  light  of  God's 
word.     With  prayer  for  the  Holy  Spirit's  assistance,  &c.     "  O 
Lord,  search  me,"  &c. 

2.  To  a  reconsecration  vf  ourselves  to  God.     This  is  often- 
times necessary.     Our  condition  is  perilous.     Temptations  very 
numerous,  &.c. 

3.  Let  it  urge  to  constant  vigilance.     Be  vigilant,  &c.     Let 
me  urge  this  on  young  converts,  &c.     Live  near  to  God.     Cleave 
to  the  Lord.     Give  diligence,  &c.     Watch  your  lips.     Be  par- 
ticular in  your  associates.     Guard  against  the  world.     Trust 
not  your  own  hearts.     Exercise  constant  faith  in  Christ  and 
earnest  prayer,  &c.     Wait  on  the  Lord,  &c. 

4.  Some  never  have  loved  Jesus   Christ.     How  ungrateful, 
base,  dangerous      O  reflect,  repent,  believe,  &c. 


GOD'S  PRESENCE,  ETC.  279 


GOD'S  PRESENCE,  THE   SECURITY  OF  THE 
CHURCH. 

"  God  ig  in  the  midst  of  her :  she  shall  not  be  moved :  God  shall  help  her,  and  that  right 
early."  —  Psalms,  46 :  5. 

THE  penning  of  this  Psalm,  and  the  occurrence  on  which  it 
was  written,  are  alike  unknown.  But  its  spirit  and  meaning  can- 
not he  misunderstood.  It  is  the  triumphant  song  of  the  church 
of  God,  in  the  midst  of  enemies,  perils,  and  revolutions.  The 
language  is  very  graphic  —  the  similies  bold,  and  the  spirit  no- 
ble, enterprising,  and  exulting.  You  are  aware,  I  presume,  it 
was  one  of  Luther's  favorite  psalms.  In  his  day,  amidst  the 
changes  and  commotions  which  surrounded  him,  he  used  to  say, 
let  us  sing  the  46th  Psalm,  &c.  The  text  is  applicable  to  the 
church  of  God  in  all  ages,  and  never  more  so,  than  at  the 
present  crisis. 

All  ecclesiastical  communities  are  in  a  state  of  excited  ac- 
tivity. Abroad  in  the  distant  east,  the  ancient  churches  of 
those  countries  are  in  extreme  commotion.  In  general  the 
spirit  of  inquiry  is  arousing  the  myriads  who  had  sunken  down 
into  the  quiescence  of  popery.  Our  missionary  stations  are 
attacked  not  only  by  pagan  priests,  but  by  those  of  the  Roman 
hierarchy.  At  home  the  gross  and  superstitious  spirit  of  the 
Tractarians,  has  threatened  the  overthrow  of  godliness  in  the 
Episcopal  communion.  It  is  quite  clear  that  human  authority 
in  matters  of  religion  was  never  mere  feeble  in  its  power ;  and 
the  day  is  coming  when  all  systems  of  religion  will  be  brought 
to  a  fiery  ordeal,  and  none  but  the  spiritual  and  the  pure  shall 
come  forth  without  loss  and  ruin.  But  of  the  true  church  we 
may  confidently  exclaim,  "  God  is  in  the  midst  of  her,"  &c. 

Observe  then, 

I.  The  church  to  which  the  text  will  apply.     Anq 

II.  The  declaration  concerning  it. 


280  SKETCHES    OF    SERMONS. 

I.    THE  CHURCH  TO  WHICH  THE  TEXT  WILL  APPLY.       Of  COUrSC 

we  believe  that  there  is  only  one  true  church  of  God  ;  and  we 
equally  believe  that  no  section  in  the  world  has  a  right  to  that 
title  exclusively.  We  say  exclusively.  Many  may  claim  it. 
For  instance,  the  Romish  church  does  so  most  boldly.  The 
Church  of  England,  &c.  But  we  believe  the  true  church  to 
consist  of  all  true  believers  in  the  Lord  Jesus  Christ,  in  every 
part  of  the  world.  We  believe  there  are  such  in  all  religious 
communities.  That  no  religious  denomination  has  every  mark 
of  a  true  church.  Excellencies  and  defects  exist  everywhere, 
and  in  every  sect.  But  in  the  mWst  of  all  there  is  a  true 
catholic  church,  constituted  of  all  who  love  the  Lord  Jesus,  &.c. 
And  it  is  to  this  true  spiritual  church,  the  text  refers. 

The  church  is  an  ark  of  many  compartments.  A  house, 
having  many  rooms.  A  garden,  with  many  beds.  An  army 
of  many  regiments.  A  tree  of  many  branches.  A  body  of 
many  members.  A  building  of  many  stones.  A  city  of  many 
streets.  A  kingdom  of  many  towns.  A  flock  of  many  sheep. 
The  converted,  regenerated,  God-fearing^  and  God-serving  of 
all  communities,  belong  to  the  true  church  of  God. 

II.  THE  DECLARATION  CONCERNING  IT.     The  first  relates, 

1.  To  the  Divine  presence.  The  church  is  of  _  Divine  forma- 
tion, and  God  dwells  in  it.  He  says,  "  This  is  my  rest ; " 
"  Mine  eyes  and  my  heart,"  &c.  Wherever  his  people  meet, 
&c.  He  is  so, 

(1.)  By  the  power  of  His  truth.  The  church  is  the  deposi- 
tory and  garrison  of  the  truth.  The  truth  is  the  reflection  of 
God's  mind  —  the  utterance  of  his  heart.  The  diffusion  of  His 
effulgent  light.  Hence  there  is  as  much  of  God,  as  of  pure 
unadulterated  truth.  He  is  present, 

(2.)  In  the  recognition  of  his  ordinances.  God's  ordinances 
are  all  symbolical  of  certain  blessings  and  privileges.  Preach- 
ing is  the  publishing  of  the  glad  news,  and  he  is  with  the 
preaching  of  the  gospel  alway,  &c.  Baptism  is  the  emblem 
of  our  regeneration,  our  spiritual  death  and  resurrection  with 


GOD'S    PEESENCE,    ETC.  281 

Christ,  and  He  is  there  to  accept  the  consecrated  offering  of 
body  and  spirit  to  his  service.  The  Lord's  Supper  is  the  re- 
flection of  the  Paschal  meal,  and  the  symbol  of  the  celestial 
banquet,  and  He  is  there  to  bless  the  provision  of  his  house, 
&c.  Prayer  is  the  drawing  nigh  to  God,  and  to  such  he  is 
pledged  to  draw  nigh. 

(3.)  By  the  residence  of  his  spirit.  John,  14  :  16,  &c. ;  15  : 
28.  The  spirit  is  the  life,  and  strength,  and  joy  of  the  church, 

—  its  light,  and  hope,  and  glory.     The  other  declaration  relates, 
2.   To  the  permanency  of  the  church.     "  She  shall  never  be 

moved."  Mark,  —  particular  sects  in  their  visible  forms,  &,c., 
may  decay  and  perish.  The  true  church  may  be  persecuted  and 
oppressed,  as  in  Egypt  and  Babylon.  The  early  Christian 
church  —  the  spiritual  church  in  the  valleys,  of  Piedmont  —  in 
France,  &,c.  The  primitive  church  in  this  kingdom.  The 
missionary  church  in  Tahiti,  &c.  Apostacies  may  exterminate 
churches  from  certain  localities.  As  of  the  churches  in  the 
East,  &c.  Speculations  and  controversies  may  disturb  and 
separate  the  members  of  the  churches  from  each  other ;  but 
still  the  true  church  of  the  living  God  shall  never  be  moved. 
Never  razed  —  blotted  out  —  destroyed.  For  this  would, 

(1.)  Falsify  predictions.  The  stability,  and  permanency, 
and  progress,  and  glory  of  the  church  in  the  earth  are  the  sub- 
ject of  prophetic  testimony  — "  The  mountain  of  the  Lord's 
house,"  &c.  "  Her  converts  are  to  outnumber  the  drops  of  the 
dew,"  &c.  All  nations  are  to  flow  into  her,  &c.  See  Isa.  60  : 
18.  "  The  kingdoms  of  this  world,"  &c. 

(2.)  It  would  violate  promises.     Rich  —  numerous  —  express 

—  repeated  —  precious     promises.      God    has   engaged    "  To 
watch  it  every  moment."     "  To  keep  it  day  and  night."     To 
be  its  wall  of  fire  and  glory.     To  bless  her  friends,  and  con- 
found her  enemies. 

(3.)  It   would  blight  Messiah's  expectations.     He  has   re- 
deemed  it  —  called  it  —  chosen  it  —  washed  it  —  prays  for  it. 
24* 


282  SKETCHES    OF    SERMONS. 

Its  glory, — its  joy,  —  its  prosperity    are    His.      His   desire. 
His  reward.     Isa.  53  :  10. 

(4.)  It  would  disappoint  the  hopes  of  the  Redeemed.  God's 
people  have  ever  identified  their  best  interests  with  the  church. 
They  have  lived  —  labored  —  suffered  —  and  died  for  this  — 
untold  myriads  in  heaven  —  countless  thousands  on  earth. 
The  kingdom  must  come  —  truth  shall  triumph  —  the  church 
shall  be  glorified. 

APPLICATION. 

1.  Are  we  members  of  the  true  church  ?     What  an  honor  — 
privilege. 

2.  Are  we  identified  with  its  interests  ?     "  If  I  forget,"  &c. 
"  Pray  for  the  peace,"  &c. 

3.  It  is  our  duty  to  labor,  hope,  and  rejoice,  &c. 


THE  CHRISTIAN  A  NEW  CREATURE. 

A  NEW  YEAR'S  SKETCH. 

"Therefore  if  any  man  be  in  Christ  he  it  a  new  creature :  old  things  are  passed  away ; 
behold,  all  things  are  become  new."  —  II  Cor.,  5:  17. 

IT  is  evident  from  Scripture  that  man  does  not  come  into  the 
world  a  religious  being.  Neither  is  religion  a  something  which 
takes  possession  of  him  as  a  matter  of  course.  Nor  is  it  neces- 
sarily imparted  by  parental  instruction  and  example.  The  heart 
of  man  naturally  is  opposed  to  God.  Far  from  God  —  unlike 
God.  So  that  religion  is  a  great  and  manifest  revolution  in  the 
soul.  The  overthrow  of  Satan's  empire,  and  the  establishment 
of  the  kingdom  of  God  in  the  heart.  It  is  being  engrafted  into 
Christ.  It  is  the  renovation  of  all  the  moral  powers.  It  is  the 
recovery  of  the  lost,  and  it  is  life  from  the  dead.  Our  text  is 


THE    CHRISTIAN    A    NEW    CREATURE.  283 

exceedingly  graphic  and  forcible.     "  If  any  be  in  Christ,"  &c. 
Observe  then, 

I.  THE  NEW  MORAL  CREATION.     And, 

II.  ITS  UNMISTAKEABLE  EVIDENCES. 

I.  THE  NEW  MORAL  CREATION.  This  is  partly  described, 
Eph.  2  :  10.  Now  in  the  moral  creation,  there  are  several  re- 
semblances to  the  Divine  mode  of  operation  in  the  creation  of 
the  world. 

1.  It  is  effected  by  His  word.     "  He  spake,"  &c.     "  By  the 
word  of  the  Lord,"  &c.     So  is  it  in  the  new  creation.     He  ef- 
fects the  conversion  of  the  soul  by  His  word.     "  The  law  of  the 
Lord  is  perfect,  converting  the  soul."     Hence  the  children  of 
God  are  born  again  of  the  incorruptible  seed,  even  of  the  Word 
of  God.     Hence  the  apostle  says,  "  Our  word  came  not  into 
you,"  &c.     "  Ye  shall  know  the  truth,"  &c.     The  Divine  word 
is  the  sword  of  the  spirit  by  which  he  wounds,  and  it  is  the  heal- 
ing balm  by  which  peace  is  whispered  to  the  soul.     As  in  the 
old  creation, 

2.  The  first  production  is  light.   The  first  mandate  that  disturb- 
ed the  silnece  of  untold  ages  was,  "  Let  there  be  light !  "     So 
it  is  in  the  new  creation.     The  work  of  grace  begins  by  the 
opening  of  the  eyes  of  the  understanding.     A  sight  of  our  sin 
and  misery,  and  peril,  and  helplessness.     And  then  a  sight  of 
God's  love,  Christ's  merits,  and  the  way  of  salvation  by  faith  in 
his  name.     Ye  who  were  some  time  darkness,  are  now  light, 
&c.     Children  of  the  day,  &c.     As  in  the  old  creation, 

3.  It  is  holy  and  good.     All  God's  works  reflected  his  glory 
and  declared  his  praise.     "  The  heavens,"  &c.     So  this  more 
especially.     It  is  the  renewal  of  the  mind  in  the  Divine  likeness. 
A  new  heart  is  given,  and  a  holy  spirit.     There  is  now  order 
instead  of  confusion  and  chaos, —  beauty  instead  of  deformity, 
—  rightousness  instead  of  sin,  —  goodness  instead  of  enmity  and 
malevolence.     There  is  the  loveliness,  docility,  and  sweetness 
of  the  little  child.     Now  observe, 

II.    THE    UNMISTAKEABLE    EVIDENCES    OF  THIS    NE\V   CREATION. 


284  SKETCHES    OF    SERMONS. 

Now  the  evidences  are  not  equally  ^riking  and  sudden.  Some 
are  moral  and  gentle  by  nature  and  habit.  Then  the  process 
is  exceedingly  gradual,  and  almost  imperceptible.  Others  pro- 
fligate and  abondoned,  and  the  change  is  sudden  and  deeply 
marked.  We  may  see  this  difference  in  Lydia  and  Saul.  Still 
the  evidences  of  conversion  are  represented  in  the  text  as  being, 

1.  Palpable.      Old  things  depart,  —  chaos,  darkness,  &,c., 
pass  away.     Light  and  order,  and  beauty,  are  introduced.     The 
desert  and  the  thorn  pass  away.     The  garden  and  the  fig-tree 
appear.     The  valley  of  dry  bones  pass  away.     The  living  army, 
—  the  host  of  God's  elect,  appear.     The  corpse,  and  its  corrup- 
tion, and  its  putrescence,  pass  away,  —  and  the  living  man  ap- 
pears. 

2.  Universal.     "  Old  things."     The  whole  of  them,  and  all 
things  become  new.      This  change  extends  the  mind  and  its 
faculties,  —  all  are  renewed.     To  the  heart,  and  its  passions,  all 
are  changed.     To  the  spirit,  and  its  emotions,  all  are  renovated. 
Then  the  change  will  be  indicated  in  the  conversation  and  daily 
walk.     "  All  things,"  &c.     It  is  a  change. 

3.  Most  admirable.     Hence  the  exclamataion,  Behold  !     It  is 
worthy  of  the  gaze  and  attention  of  all  intellectual  beings.     God 
beholds,  and  pronounces  his  work  to  be  good.     The  Savior  be- 
holds, and  sees  of  the  travail  of  his  soul,  &c.     The  Spirit  beholds, 
and  takes  up  his  abode  in  the  hallowed  temple  of  the  new  born 
Spirit.     Angles  behold,  and  there  is  joy,  &,c.     The  pious  be- 
hold, and  glorify  God  in  them  and  over  them.     But  let  us  enlarge 
on  some  points  of  this  new  creation. 

(1.)  There  will  be  new  habits.  Who  were  his  companions? 
Where  did  he  spend  his  time  ?  What  was  his  reading  ?  What 
the  end  of  his  life  ?  Now,  behold,  they  are  all  new. 

(2.)  There  will  be  new  dispositions.     Formerly  disposed  to 
pride.     Now  to  humility.     To  vanity  and  praise  of  men, — now 
the  honor  of  God.     Formerly  avaricious,  —  now  liberal.     For 
merly  selfish,  —  now  good  and  generous.     "  All  things,"  &c. 

(3.)  There  will  be  new  tempers.     Some  do  think  that  re- 


THE    CHRISTIAN    A    NEW   CREATURE.  285 

hgion  will  change  every  thing  but  to  temper.  If  the  temper  be 
not  changed,  there  is  no  religion.  It  is  a  delusion  —  a  great 
egregious  fallacy.  There  is  that  angry  temper.  There  is  that 
wrathful  temper.  There  is  that  sullen  temper.  There  is  that 
ungovernable,  &c.  Are  these  evidences  of  religion  ?  What  a 
libel !  What  a  farce  !  What  a  cheat !  It  is  the  religion  of  the 
devil  of  darkness  and  of  perdition.  Such  Christians  are  a  by- 
word to  scoffers  —  a  curse  to  their  families  —  a  stumbling-block 
to  enquirers,  and  a  reproach  to  religion.  No !  my  text  is  true. 
"  All  things,"  &c.  There  will  be  meekness.  There  will  be  the 
lovely  and  the  good  reflected.  There  will  be  self-government. 

(4.)  There  will  be  new  purposes  and  designs.  The  natural 
man  liveth  to  himself.  He  seeketh  his  own,  &c.  The  new 
man  seeks  to  glorify  God.  He  desires  and  purposes  to  please 
Him.  Whatsoever  he  does,  &c.  He  liveth  to  the  Lord,  &c. 

(5.)  New  expectations  and  hopes.  Ask  the  careless  about 
his  destiny,  &c.  He  is  like  a  man  in  the  dark.  Or  a  mariner 
whose  vessel  is  driven  hither,  &c.  All  is  involved  in  perplexing 
uncertainty.  The  new  creature  is  the  subject  of  a  Divine  hopft. 
Begotten  again  to  a  lively  hope.  He  is  looking  for  that  blessed 
hope,  &c.  And  this  hope  maketh  not  ashamed,  &c.  Finally, 
—  new  pleasures  and  joys.  Those  of  old  were  the  pleasures 
of  sense,  and  sin  —  sensual,  short-lived,  followed  by  remorse  and 
bitterness.  Like  the  crackling  of  thorns,  &c.  The  Christian's 
pleasures  are  spiritual,  heavenly,  and  divine.  They  are  often 
unspeakable  and  full  of  gjory.  Yet  they  are  but  the  drops  from 
the  eternal  source.  "  For  in  thy  presence,"  &c. 

APPLICATION. 

1.  To  whom  does  the  text  apply  ?     How  exalted,  blessed, 
and  happy. 

2.  Who  will   seek  this  state  on  this  day  ?     It  is  attainable. 
Now,  by  all.     On  gracious  terms.     "  To  as  many  as  received 
him,"  &c. 

3.  This  state  is    essential  to  eternal  life.     "  Except  a  man 
be  born  again,"  &.c. 


286  SKETCHES    OF    SERMONS. 

THE   SENTENCE   OF  DEATH. 
A  NEW  YEAR'S  SKETCH. 

"  Therefore  thci  aiith  tho  Lord  ;  Behold,  I  will  cast  thee  from  off  the  face  of  tho 
earth:  thU  year  Vied  abalt  die,  because  thou  hast  taught  rebellion  against  the  Lord."  — 
Jtr.,  28 :  16. 

THE  book  of  human  destiny  is  in  the  keeping  of  Jehovah,  and 
no  man,  however  wise,  can  tell  what  to-morrow  will  bring  forth. 
Ignorance  of  the  future  is  one  of  the  evidences  of  God's  good- 
ness to  us,  and  care  over  us.  To  see  clearly  the  page  of  our 
onward  history,  would  often  incapacitate  alike  for  present  duty 
and  enjoyment.  Yet  we  may  indulge  a  little  in  probable  con- 
jecture. Supposing  that  book  were  handed  to  you,  and  you 
were  allowed  to  peruse  the  records  of  the  year  on  which  you 
have  entered.  One  would  find  that  the  record  would  be  dark 
and  ominous  —  a  year's  troubles  and  bereavements,  and  sor- 
fows.  Another  would  find  that  it  would  be  a  year  of  moral 
deterioration,  and  that  his  downward  path  would  be  rapid  and 
fearful.  Another,  that  continued  procrastination  had  driven 
away  the  striving  spirit,  and  that  conscience  would  become  cal- 
lous and  seared.  Another,  that  his  winding  sheet  and  shroud 
were  already  woven,  the  wood  of  his  coffin  dry  and  ready,  and 
hewould  see  written  in  characters  of  terrific  solemnity  —  "  This 
year  shalt  thou  die."  The  text  was  spoken  to  a  wicked,  false 
prophet,  (see  ver.  15,)  and  was  carried  into  execution  on  the 
seventh  month,  —  ver.  17. 

I  reminded  you  before  that  in  a  congregation  of  this  size, 
the  annual  mortality  would  be  from  ten  to  twelve  persons.  So 
that  it  would  be  next  to  a  miracle  if  the  text  should  not  be  real- 
ized in  the  history  of  many  present.  Ought  not  the  question  to 
arise  in  every  mind,  "  Lord,  is  it  I  ?  "  Does  the  text  belong  to 
me  ?  It  is  not  for  the  preacher  to  say  to  whom  it  is  applicable. 
But  let  us  just  consider, 


REMEMBRANCES    OF    CHRIST. 

claims  there  are  on  me  ?  Family.  Church  of  Christ.  The 
world  !  My  talents,  time,  and  wealth  are  God's,  &,c.  It  is  the 
Christian's  glory  to  die  in  the  field  of  labor.  Working  for  God 
and  eternity,  6cc.  Surely  no  time  for  idleness  and  trifling. 

APPLICATION. 

1.  To  the  unconverted.     How  awful  if  you  should  die,  &c. 
I  beseech  you  consider,  —  repent.     Flee  to  Christ.     Do  so  this 
very  evening.     Delay  not  —  for  behold,  the  Judge  may  be  even 
at  the  door. 

2.  To  the  young  of  this  congregation.     Do  not  think  the  text 
is  of  no  importance  to  you.     This  year  may  be  your  last.     Sev- 
eral young  persons  have  died  from  our   midst  the  last  year. 
Relig'on  will  make  you  fit  for  life  and  ready  for  death. 

3.  To  those  who  fear  God.     If  the  text  should  be  realized  in 
your  experience,  that  passage  will  be  fulfilled  —  "  Better  is  the 
day  of  a  man's  death,"  &c.     Then  it  will  be  farewell  trials, 
sorrows,  enemies,  temptations,  sins.     Welcome  purity,  —  glory, 
the  rapturous  vision,  eternal  life.     Oh,  think  of  the  subject  and 
exemplify,  as  well  as  utter  the  wish  —  "  Let  me  die  the  death 
of  the  righteous,"  &c. 


REMEMBRANCES  OF  CHRIST. 


'  We  will  remember  thy  love."  —  Solomon't  Song,  1 :  4. 

A  GREAT  deal  is  said  in  the  Scriptures  concerning  the  love 
of  the  Lord  Jesus  Christ.  Indeed  it  may  be  said  to  be  the  very 
essence  and  glory  of  the  gospel.  Take  it  away,  and  we  have 
no  good  news  for  the  sinner  —  no  glad  tidings  for  a  perishing 
world.  Take  it  away,  and  all  before  us  is  dark  and  dreary,  and 
hopeless  —  and  all  above  us,  awful  and  appalling.  Take  it 
25 


290  SKETCHES    OF    SERMONS. 

away,  and  you  leave  man  without  a  remedy  for  his  guilt,  misery, 
and  condemnation.  Every  where,  however,  this  subject  ani- 
mates the  sacred  writers.  The  patriarchs  advert  lo  this.  Abra- 
ham saw  the  day  of  Christ,  and  rejoiced  and  was  glad.  David 
never  was  so  exhilarated  as  when  he  was  writing  the  things  con- 
cerning the  King,  —  then  indeed  his  tongue  was  as  the  pen,  &c. 
How  Isaiah  and  most  of  the  prophets  testified  of  Christ,  time  will 
not  allow  me  to  detail.  Our  text  is  the  language  of  the  church, 
figuratively  described  in  this  book  as  the  spouse  of  the  Re- 
deemer, who  exclaims  — "  We  will  remember,"  &c.  Wo 
ask, 

I.  What  are  the  peculiarities  of  Christ's  love,  that  we  will 
remember. 

II.  The  nature  of  the  remembrance  we  will  maintain.     And, 

III.  The  influence  which  this  remembrance  will  exert. 

I.  WHAT  ARE  THE  PECULIARITIES  OF  CHRIST'S  LOVE,  THAT 
WE  WILL  REMEMBER.  We  ought  affectionately  to  remember 
the  love  of  friends  and  benefactors.  The  love  of  parents,  es- 
pecially the  love  of  our  pious  and  devoted  mothers.  It  is  base 
and  ungrateful  to  forget  ordinary  exhibitions  of  kindness  and 
love.  If  so,  how  striking  does  the  love  of  the  Lord  Jesus  stand 
out  towards  us  in  the  gospel. 

1.  In  the  eternity  of  its  origin.     The  love  of  Christ  is  seen 
on  the  cross  —  in  the  garden  —  during  his  whole  life  :  but  they 
were  the  flowing  streams  —  where  was  the  fountain  ?     Go  back 
to  paradise,  and  you  find  it  not  there.     No !  before  all  time  it 
existed  in  his  purposes,  —  in  his  resolves,  —  in  his  designs,  — 
which  then  comprehended  the  salvation  of  our  race.     See  Eph. 
1 :  4.     "  I  have  loved  thee  with  an  everlasting  love,"  &c. 

2.  In  thefreeness  of  its  nature.     Was  the  love  of  Christ  a 
mere  drop  —  a  mere  ray  ?     Oh,  no  !  it  was  a  stream  deep  and 
wide,  and  overflowing.     The  winds  of  the  heavens  are  not  more 
free.     The  waves  of  the  sea,  &c.     It  was  the  spontaneous  tide 
of  his  own  goodness  setting  in  on  our  world,  and  rolling  its  bil- 
lows of  mercy  on  our  desolated  earth 


REMEMBRANCE    OF     .HRIST. 

3.  In  the  worthlessness  of  its  objects.     Men  seek  for  fitness, 
and  worth,  and  excellency  in  the  object  of  their  affections.     We 
love  the  beautiful,  the  intelligent,  the  good,  the  amiable  !     Had 
the  love  of  Christ  been  thus  regulated,  it  never  would  have  fixed 
its  regards  on  sinful  men.     Instead  of  beauty,  there  was  the 
disgusting  loathsomeness  of  depravity.     Instead  of  intelligence 
there    was   gross  ignorance.     Instead  of  goodness,  there   was 
enmity  and  unholiness.     Instead  of  the  amiable,  there  was  the 
carnal  —  the  malevolent  — the    diabolical.     Yet  on   beings  so 
unlovely,  did  he  set  his  heart's  affections,  &c. 

4.  In  the  sacrifices  of  its  communication.     To  love  anunlove- 
)y  object  is  surprising ;  but  to  do  so  at  much  inconvenience,  loss 
and  suffering,  is  still  more  marvellous.     Yet  so  did  Christ.     To 
render  his  love  available  he  must  remove  the  difficulties,  take 
away  the  obstacles,  pay  the  penalty.     The  objects,  &c.,  were 
enslaved  —  he    must  redeem.     They  were  guilty  —  he   must 
atone.     They  were  polluted  —  he  must  cleanse.     Satan  held 
them  in  fetters  —  he  must  burst  the  bonds.     Deity  in  his  holy 
nature,  was  bound   to  punish  —  he   must  become  the  surety. 
They  were  carnal,  and  haters  of  God  —  he  must  renew  and 
change  the  heart.     He  did  all  this.     He  descended  from  heaven. 
Became  a  child,  &c.     Man  of  sorrows, —  poor,  —  persecuted, 
condemned,  —  crucified,  &c.     Laid  down  his  life. 

"  See  there  my  Lord  upon  the  tree,"  &c. 

5.  In  the  graciousness  of  its  application.     We  have  been 
speaking  of  the  love  of  Christ  for  us ;  but  see  it  also  manifested 
to  us,  in  the  overtures  of  the  gospel.     Suing  for  a  place  in  our 
souls.     Overcoming  our  enmity,  —  captivating  our  hearts,  &c. 
How  gentle,  tender,  condescending,  the  love  of  Christ  to  us. 

6.  In  its  unchangeable  constancy.     His  love  is  not  only  in- 
tense, but  abiding.     Eternal  as  to  the  past,  and  perpetual  as  to 
the  future.     Often  fervent  affection  is  fickle,  and  speedily  cools. 
Christ's  is  immutable.     And  think  of  its  constancy  in  the  midst 


SKETCHES   OF    SERMONS. 

of  our  changes  and  departures,  and  sins.     All  this  is  wondrous. 
Well  may  we  say  — "  We  will  remember,"  &c. 

II.  THE    NATURE    OF    THE    REMEMBRANCE. 

1  It  should  be  affectionate  and  reciprocal.  We  love  him, 
&c.  We  should  remember  to  exhibit  ours.  To  testify  our 
grateful  feelings,  &c. 

2.  It  should  be  practical.     A  religion  that  influences  our  con- 
versation and  spiritual  condition.     If  any  man  love  me,  he  will 
keep  my  words.     "  If  ye  love  me,"  &c. 

3.  It  should  be  rejlective.     Christ's  love  to  us  and  in   us, 
should  be  reflected  to  those  around  us.     If  Christ  so  loved  us, 
we  should  also  love  one  another.     Love  to  his  people,  &c. 
Love  to  the  wretched,  &c.     Love  to  the  world.     Love  to  our 
enemies.     Oh,  remember  to  reflect  it.     Be  so  many  mirrors  of 
the  love  of  Christ.     "By  this  shall  all,"  &c. 

4.  It  should  be  abiding.     A  subject  never  to  be  forgotten. 
Daily,  hourly  remembrance.     But  there  are  especial  seasons. 
In  the  closet     In  reading  the  Word.     In  the  sanctuary.     Es- 
pecially at  the  Lord's  table.     May  it  be  in  the  dying  hour,  then 
it  will  be  in  the  day  of  judgment  and  through  all  eternity. 

III.  THE    INFLUENCE,   THE    REMEMBRANCE    OF   CHRIST'S    LOVE 
WILL    EXERT. 

1.  It  will  destroy  the  love  of  sin. 

2.  It  will  moderate  the  love  of  self.     "  I  am  crucified,"  &c. 

3.  It  will  mean  from  the  love  of  the  world. 

4.  It  will  transform  into  the  lovely  image  of  Christ.     Feel 
and  think,  and  speak,  and  labor  as  did  Christ 

APPLICATION. 

1.  Some  do  remember  Christ's  love. 

2.  Some  care  nothing  for  it. 

3.  We  trust  there  are  some  desirous  of  loving  Him. 


FAULTS    REMEMBERED.  293 


FAULTS  REMEMBERED. 

"  Then  spake  the  chief  butler  unto  Pharaoh,  saying,  I  do  remember  my  faults  this  day." 
—  Gen.,  41 :  9. 

ALL  persons  who  are  familiar  with  the  history  of  Joseph,  will 
remember  the  consequence  of  his  interpreting  the  dreams  of  the 
chief  butler  and  baker.  And  how  he  applied  to  the  chief  butler 
that  he  would  employ  his  influence  on  his  behalf,  —  Gen.  40  :  12, 
&c.  Full  of  gratitude  to  the  Hebrew  youth,  no  doubt  he  prom- 
ised to  intercede  for  him,  and  most  probably  intended  to  fulfil 
the  promise.  But  with  the  return  of  his  own  prosperity  he  for- 
got the  prisoner:  hence  it  is  written,  —  ver.  23.  At  length, 
Divine  Providence,  which  was  watching  over  the  interests  of 
Joseph,  caused  Pharaoh,  the  Egyptian  monarch,  to  dream,  &c. 
The  magicians,  &c.  could  not  interpret,  &c. :  ver.  8.  It  was  thus 
that  the  chief  butler  was  reminded  of  his  youthful  fellow-pris- 
oner, and  he  exclaimed — "I  do  remember,"  &c.  We  observe, 

I.    THE    BEST    OF    MEN    HAVE    THEIR    FAULTS.        By    faults,    W6 

mean  things  that  are  wrong,  morally  so.  There  is  not  a  just 
man  on  earth,  —  that  doeth  good  and  sinneth  not.  There  are 
none  really,  perfectly  righteous  —  no,  not  one.  But  even  very 
excellent  persons  have  their  faults.  If  you  look  at  it  as  a  mat- 
ter of  history.  How  we  are  reminded  of  this  in  the  lives  of 
Noah,  Abraham,  Jacob,  Moses,  Aaron,  David,  Peter.  The  be- 
loved John,  &c. 

1.  Some  have  faults  of  temper.     Irritable, — some  angry  or 
morose,  and  a  tendency  to  sullenness. 

2.  Some  have  faults  of  spirit.     In  one,  pride  is  not  annihilat- 
ed.    In  another,  vanity.     In  a  third,  pettishness.     Jealousy  is 
the  plague  of  some,  and  envy  the  torment  of  others. 

3.  Others  have  faults  of  the  tongue.     Talkativeness.     Jesting. 
Speaking  of  others.     Censoriousness,  and  sometimes  backbiting. 
A  man  who  offends  not  in  tongue  is  a  perfect  man. 

4.  In  others  there  are  faults  of  character.     Instability, — fre- 

25* 


294  SKETCHES    OF    SERMONS. 

quent  relapses  into  evil.  Formality.  WorMHiness.  An  un- 
even, chequered  Christian  course.  The  faults  which  distinguish 
even  the  good,  include, 

(1.)  Faults  against  God  in  the  want  of  serious  reverential 
love,  or  obedience. 

(2.)  Faults  against  our  own  souls  in  negligence  of  the  means, 
—  living  at  a  distance  from  God.  Neglect  of  self-cultivation, 
dec. 

(3.)  Faults  against  mankind.  In  unkindness,  want  of  sympa- 
thy, mercy,  goodness,  &c. 

II.  WE  ARE  APT  TO  BE  IGNORANT  OF  OUR  FAULTS.   We  knOW 

a  great  deal  about  others.  We  see  the  faults  of  this  or  that 
person  ;  but,  alas!  our  own  are  often  buried  in  selfish  ignorance. 

(1.)  This  arises  from  too  great  an  estimation  of  oursclvers. 
Often  warned  against  this.  Great  peril  in  this. 

(2.)  From  want  of  self-examination.  Without  this  we  can- 
not know  ourselves.  Examine,  &c.  Prove  your  own  selves. 

(3.)  From  being  absorded  in  the  affairs  of  this  life.  We  know 
much  of  our  business  affairs.  Much  of  the  world,  &c.,  but  how 
really  little  of  ourselves,  and  especially  of  our  faults. 

III.  GOD  SOMETIMES    BRINGS  THE  FAULTS  OF  MEN  INTO  STRIK- 
ING REMEMBRANCE.     Thus  in  the  text.     Thus  also  in  the  case 
of  Joseph's  brethren,  —  Gen.  42 :  21.     Thus  also  in  the  case  of 
Belshazzar,  —  Dan.  5  :  1 — 7.      Thus  the  woman  of  Samaria,  by 
the  conversation  of  Christ.     This  is  one  great  design  of  the 
ministry  of  the  Word.     Hear  what  is  said  of  it,  —  Heb.  4  :  12. 
So  the  preaching  of  Paul  before  Felix.     Peter's  sermon  on  the 
day  of  Pentecost.     So  it  has  often  been.     It  is  a  mercy  when  this 
revelation  is  made  in  this  world.     For  in  the  great  day,  God  will 
bring  every  work,  &c. 

IV.  WHEN  FAULTS  ARE  REMEMBERED  THEY  SHOULD  BE  CON- 
FESSED AND  FORSAKEN.     Confession  always  to  God.     This  he 
requires.     "  He  that  confesseth,"  dec.     "  If  we  confess,"  &.c. 
And  in  many  cases  confession  to  men.     If  we  have  injured,  &c., 
it  is  our  duty  and  privilege.      It  is  the  way  of  comfort  and  real 


FAULTS    REMEMBERED.  295 

dignity.  Nothing  ignoble  in  it.  Thus  the  butler.  Sincere 
confession  will  be  accompanied  by  reformation.  The  abondon- 
ment  of  the  sin,  restitution  to  our  fellow-men.  This  is  much 
neglected,  yet  an  essential  of  acceptable  saving  religion.  I 
notice, 

V.  FAULTS  CONFESSED  AND  FORSAKEN  SHALL  ASSUREDLY  BE 
FORGIVEN.  This  is  the  peculiar  doctrine  of  the  gospel.  The 
Law  knew  nothing  of  it.  And  forgiveness  thus  cornes  to  us 
through  the  merits  of  the  Lord  Jesus  Christ.  Not  for  the  sake 
of  the  confession  and  amendment.  God  pardons  sin  for  his 
name's  sake.  But  the  blessing  of  forgiveness  is  certain  to  every 
one  who  comes  to  Him  through  his  Son. 

APPLICATION. 

1.  Let  the  subject  lead  to  serious  self-examination.  •     How 
many  faults  lie  forgotten.     O,  explore  !  bring  them  to  the  light, 
confess,  and  seek  mercy. 

2.  Unconfessed  faults  will  meet  us  at  the  last  day.     When  the 
books  are  opened,  &c, 


INDEX  TO  THE  TEXT  AND  SUBJECTS, 


TEXT.                                                                           SUBJECT.  PAGE 

Genesis  41.  9.  Faults  Remembered  -  «':  293 

Exodus  15.  24,  25  The  Waters  of  Marah  -  '  ;-:  240 

Psalms  46.  5.  God's  presence,  the  security  of  the  church  -  -  279 

132.  18  Messiah's  Triumphs  -  223 

Proverbs  13.  6  Ruinous  Effects  of  Sin  ....  237 

Solomon's  Song  1.  4  Remembrance  of  Christ  ....  289 

Isaiah  25.  6, 8  s.  The  Great  Feast  -  -  220 

38.  19  Praises  of  the  Living  ....  226 

Jeremiah  28.  16  The  Sentence  of  Death  -  -  -  286 

Matt.  4.  23,  24  Miracles  performed  in  Galilee  '  f  -  ''  -  127 

7.  24—27  The  Wise  and  Foolish  Builders      -  -  13 
8.1 — 4  The  Leper  Cleansed  *  149 
8. 28—34  The  Restored  Demoniacs  -  152 

8.  23—27  Christ's  Power  over  the  Winds  and  the  Sea  -  176 

9.  1 — 8  Restoring  of  the  Paralytic                           -  -  131 
9.  18  Recovery  of  Jairus*  Daughter         ...  183 
9.  33  The  Dumb  Spirit  Cast  Out            -            -  -  160 
12.10,11  Restoration  of  the  Withered  Hand              -  -  180 
13.34  Christ's  Parabolical  Mode  of  Teaching       -  9 
13,  3—9  The  Sower  V  16 
13.  24  The  Wheat  and  Tares        -  -20 
13.31,32  The  Grain  of  Mustard  Seed  -  24 
13.33  The  Leaven  -  27 
13.44  The  Hidden  Treasure         -           V          .  .  30 
13.47—50  The  Net  -  44 
13.45,46  The  Pearl  of  Great  Price  -  73 
14. 15—21  The  Loaves  and  Fishes      -  -  138 

297 


298 


INDEX. 


TEXT.  SUBJECT.  PAGE 

Matt.  18. 23—25  The  Debtors  41 

20.  1—15  The  Day  Laborers                           -  -  47 
20. 29—34  The  Two  Blind  Men  *  -  *  156 
21. 28—31  The  Two  Sons  -  37 

21.  33—43  The  Wicked  Husbandman               ...  70 
25.  1—13  The  Wise  and  Foolish  Virgins       -  -  76 
25.  14—30  The  Talents  -  79 
26.51—54  v Healing  of  Malchus's  Ear  i,  202 
27.  45 — 51  Miracles  accompanying  the  Crucifixion  -            -  206 

Mark  7.  32  Cure  of  the  Deaf  Man     §.-  173 

8.  34  Saving  Religion,  a  Religion  of  Self-Denial  -  259 

9.  17—27  Casting  out  the  Dumb  Spirit  -  134 

13.  34  All  Christians  should  work  for  God  -  217 
Luke  4.  33—37  The  Expulsion  of  the  Unclean  Spirit  -            -  163 

7.  1—10  The  Centurion's  Servant  -  167 

7.  11 — 17  Restoration  of  the  Widow's  Son    -  -  186 

7. 40—42  The  Merciful  Creditor        -  109 

10.  30—37  The  Good  Samaritan          -  105 
12.  16—21  The  Rich  Fool  -  86 
13. 6—9  The  Barren  Fig  Tree         -  89 
16.  1—8  The  Unjust  Steward  83 

14.  16—24  y  The  Great  Supper              -  67 
16.19—22  Rich  Man  and  Lazarus        -  .-  93 

16.  23—31  Rich  Man  and  Lazarus       -  .  96 

15.  3—7  The  Lost  Sheep                             ...  50 
15.  11—16  The  Prodigal  Son  -  54 
15.  17—20  The  Prodigal  Son  -  57 
15. 20—32  The  Prodigal  Son  -  60 

17.  7—10  The  Unprofitable  Servant  -  -  64 

17.  17  The  Ten  Lepers  -  198 

18.  1—8  The  Unjust  Judge  99 
18.  10—14  The  Pharisee  and  Publican  '    -^  102 

John  2.  1—11  Marriage  of  Cana  -  124 

4. 39 — 42  Faith  of  the  Samaritan      -    .»  229 

4. 46—54  Healing  of  the  Nobleman's  Son  -  145 

5.  2—9  \  Bethesda  Pool                   .  -  -  142 

9.1 — 7  Restoring  of  the  Blind  Young  Man  -  170 

10.  1—18  The  Good  Shepherd  ,.^  116 

10.  11—18  The  Good  Shepherd  -  112 

11.11  Death  of  Lazarus,  the  Friend  of  Christ  -            -I'M) 

11.35  Christ  Weeping  at  the  Grave  of  Lazarus  -       ,    »  193 

11.36 — 46  Resurrection  of  Lazarus  -         ^-»  196 

14.  21  Saving  Religion,  a  Religion  of  Obedience  -  255 

19. 21  Blessedness  of  the  Christian  Sabbath  -            -  233 


IXDEX. 


TEXT.                                                                   SUBJECT.  PAGE 

Acts  2.  22  The  Miraculous  Power  of  Christ  -  120 

Romans  4.  16  Saving  Religion  a  Religion  of  Faith  -  -  247 

12.  12  Saving  Religion,  a  Religion  of  Prayer  -  -  263 

I  Corinthians  13.  13  The  Pre-eminence  of  Charity  -  267 

II  Corinthians  5.  17  The  Christian  a  New  Creature  -  -  282 
Galatians  1.  15, 16  The  Proud  Abased  and  Lowly  Exalted  -  -  210 
I  Peter  2. 5  Saving  Religion,  Spiritual  in  its  Nature  -  -  243 
I  John  4.  16  Saving  Religion,  a  Religion  of  Love  -  -  251 
Jude  2  Jude's  Prayer  for  the  Saints  -  -  273 
Revelations  2.  4  The  Charee  aerainst  the  Church  at  Enhesus  -  275 


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